THE HEALING MINISTRY OF THE UNITED CHURCH OF CHRIST IN THE

PHILIPPINES: A MISSIOLOGICAL EVALUATION

A Thesis
Presented to the Faculty of the
Graduate Program
Divinity School
Silliman University
Dumaguete City

In Partial Fulfillment of the Requirement

For the Degree
Master of Theology
Major in Mission Studies

Oliver D. Gerona
 TABLE OF CONTENTS

TITLE PAGE NO.

Acknowledgment 3

Abstract 5

Chapter I

1.1 Introduction

1.1.1 Background of the study 6

1.1.2 Statement of the Problem 10

1.1.3 Significance of the Study 11

1.1.4 Scope and Limitations 13

1.2 Research Methodology

1.2.1 Research Design 15

1.2.2 Setting of the Study 16

1.2.3 Respondents and Sampling Procedure 17

1.2.4 Research Instrument 18

1.2.5 Data Gathering Procedure 19

1.2.6 Ethical Consideration 20

1.2.7 Data Analysis Procedure 21

Chapter II:

2.1 Review of Related Literature

2.1.1 Biblico-Theological Basis of Healing 23

2.1.2 Statements 35

2.1.3 Heath Care Delivery 38

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 2.2 Biblical Theological Framework 46

Chapter III: Data Presentation

3.1 Brief Overview of VCMC’s History 49

3.2 Profile of the Respondents 57

3.3 Result of the Survey Questions 64

3.3.1 In Patients 66

3.3.2 Out-Patients 72

3.3.3 Medical Outreach Programs 78

3.3.4 VCMC CEO Interview 83

Chapter IV: Data Analysis and Interpretation

4.1 The Profile of the Respondents 86

4.2 Survey Questions 91

4.3 From the CEO 97

Chapter V: Summary, Conclusion and Recommendations

5.1 Summary of the Findings 101

5.2 Conclusion 107

5.3 Recommendations 108

Bibliography 111

Appendixes 116

ACKNOWLEDGMENT
2
 “For the Lord gives wisdom: out of his mouth comes knowledge and understanding.”

This is what the book of Proverbs in chapter 2 verse 6 has to say about who truly is the source of

wisdom, knowledge and even understanding. Therefore, first and foremost, it is with great

humility to give my wholehearted thanksgiving to our omnipotent God who has not only

provided me with the needed knowledge, wisdom and understanding but also the needed

inspiration and strength even in the midst of the most difficult times that our family were going

through during a supposedly two year study that went for four years.

My appreciation also goes out to my professors in Silliman University Divinity School

for their patience in providing me the needed tools so that I might even more learn in the vast

area of theology and finish my Master of Theology. Special thanks to Dr. Josephat Rweyemamu

for teaching the area of missiology that proved to be quite useful in the vast field of the church’s

mission. My sincere thanks to Dr. Dennis Solon for providing the needed inspiration and for

convincing me to go back to studies. Sincere thanksgiving as well to our Dean in the Divinity

School, then Dr. Lope Robin and now Dr. Jeaneth Harris-Faller for their patience and an always

heartwarming response to my needs during the length of my study. Of course, my sincere

thanksgiving to my thesis adviser, Dr. Lope Robin for his patience and dedication in helping me

out with my thesis after all the setbacks that I went through. Special thanksgiving as well to Ms.

Erelyn Academia for assisting me and my needs even if her tasks and schedules are quite

overwhelming at times.

My sincere appreciation to the United Evangelical Mission through Dr. Andar

Parlindungan for providing me not just the financial needs but most importantly their patience,

understanding and prayers as well so that I might be able to that I might be able to finish my

studies even if I was at times reluctant if I can actually finish it. I am will be and forever in your

3
debt. Rest assured that the kindness you have shared to me will also be manifested in the

ministry that God has entrusted me.

My heartfelt thanksgiving to my family for their all-out support during the entire length

of my study. To my nieces, nephews and even our grandchild Sabina, through my nephew, and

special mention of course to my sisters Clarise and Lenore, your loving support and prayers have

indeed ever encouraged me to continue my tasks, including this another endeavor of mine, even

if our family has been through a number of difficulties that were quite unbearable at times. To

my wife Restilyn and children Chesedh Lyn and Bob Ariel, words are not enough to appreciate

everything that you have done so that I might become a better husband and father. Through your

love and inspiration, I know you were and will always be the greatest part of my life’s journey,

not just this particular endeavor but all throughout our lifetime together. Finally, this study I also

dedicate in the loving memory of my father Leigh Sr,, my mother Clarita, and brothers Noli and

Leigh Jr. You are forever in my heart. Until we meet again.

ABSTRACT

4
 This thesis is a missiological study particularly focused on the healing aspect of Jesus

Christ that was passed on through the contemporary church. Since the Christian church in

general can be vast and quite complicated to study with, the study then focuses only on the

healing ministry of the UCCP. The healing ministry of the UCCP is of course carried on by its

hospital institutions in different areas of the country, two in the Visayas region and one in the

Mindanao area. To give more focus and because of the limited resources at hand, the study

focused solely in the Visayas area particularly in Visayas Community Medical Center.

The healing ministry of the church through the Visayas Community Medical Center is

then explored based on biblical and theological understanding, the mission statements of both the

church and the hospital if they are indeed coherent to the ministry of healing as exemplified by

no less than Jesus Christ our Lord unto whom the church laid its foundation, especially its life

and ministry towards the poor. The study also explored the patients and the beneficiaries of the

hospital’s medical mission through sampling methods.

Together with the outcome of the studies in the biblico-theological matrix of the healing

ministry to the poor, the coherence or not with the statements of the church with regards to the

healing ministry of Christ himself, together with the sampling methods to the hospital’s patients

and beneficiaries, a summary of this work together with its conclusion as well as

recommendations are thereby presented so as to aid further the church, not just the UCCP but

also that of the UEM in crafting workable healing ministry that will truly cater the least or the

poor in the society.

5
 CHAPTER I

INTRODUCTION

Background of the Study

In the history of Christian mission, various Christian missionary boards not only built

churches in various locations worldwide but also other relevant institutions that would also carry

on the vast work of God’s mission. Therefore, various Christian denominations who have active

mission boards outside the Western hemisphere of the globe also built schools, hospitals and

other social-related institutions to cater to the needs of the local congregation. Indeed, infirmaries

and hospitals almost always come with the mission of sharing the Gospel. In fact, according to

an article written by Peter Bartmann entitled Health, Healing and Spirituality: The Future of the

Church’s Ministry of Healing, he indicated the zealousness of the early Protestant missionary

efforts that built hospitals for the benefit of the people struck by different illnesses and diseases.

Bartmann wrote that “…in 1910 there were around 2,100 Christian infirmaries and twice as

many Christian hospitals overseas around the world maintained by Protestant missions.”1

The hospitals built by Christian missionaries are, however, comes with it its exclusive

western culture that were also used to convert the people of the nation or locality for which they

were brought. This method of conversion with the aid of various institutions built by various

missionaries was mentioned by the dissertation written by Josephat Alphonce Rweyemamu

entitled Conversion in Missionary Christianity, Northwest Tanzania: A Critical Assessment of

Methods and Their Impact on Haya Christian Life. Rweyemamu mentioned that “…missionary

Christianity along western culture lines was accompanied by institutions like hospitals, schools

1
Peter Bartmann et al., “Health, Healing and Spirituality. The Future of the Church’s Ministry of Healing”
(DIFAEM, Tubingen, June 2008), 22, accessed September 27, 2016,
https://difaem.de/uploads/tx_bfactorpublikationen/20081107Health__Healing_and_Spirituality.pdf.

6
and so forth, a fact which portrayed them as agents of modern development.” 2 Still on the issue

of conversion relating to his people, the Haya, Rweyemamu wrote that, “Missionaries used

medical services as one of the important means to attract the Haya to Christianity in the belief

that spiritual salvation was presented by physical health. Following in the footsteps of Jesus’

ministry, the establishment of hospitals, health centres, dispensaries and clinics became one of

the vital forces for African conversion into Christianity. Through these, missionaries were able to

contact many people, including in-patients, out-patients and relatives.” 3 What Rweyemamu

mentioned in the process of conversion was not only true to the people of Haya but also to this

country and to other countries and its people where missionaries from different Christian

denominations established hospitals. However, although there was this mindset of using these

hospitals also as a tool for conversion, this does not neglect their utmost value in providing the

necessary medical attention to the people especially to the poor.

In the Philippines, on the other hand, American Protestant missionaries came late in the

19th century and towards the early part of the 20th century. These different mission boards indeed

not only established churches but also schools and hospitals all over the country. The

missionaries established these institutions with the sense of mission in a holistic manner and of

course, as mentioned earlier, that of conversion as well. Later on, these different Protestant

denominations came to become the United Church of Christ in the Philippines in May of 1948.

Alongside the gift of the Christian faith were the resources granted to UCCP, including that of

the church establishments, schools and even hospitals.

The United Church of Christ in the Philippines is indeed so blessed with vast resources

endorsed by various American Protestant denominations so that the different ministries once
2
Josephat Alphonce Rweyemamu, “Conversion in Missionary Christianity, Northwest Tanzania: A Critical
Assessment of Methods and Their Impact on Haya Christian Life” (Stellenbosch University, 2012), 4.

3
Ibid., 149–150.

7
established by these different mission boards can continue and prosper. Such schools and

hospitals were truly built or established solely for the purpose of advancing God’s mission. For

the hospital, it was clearly established for the mission of healing especially to those who are

incapable of receiving quality medical attention.

The UCCP is strong on its faith proclamation that one’s faith in Jesus Christ must not be

through mere words alone but most importantly this should be exhibited in one’s actions. This is

the kind of discernment that the UCCP has received from God’s word through the life of Jesus

the Christ who exhibited much love and care to the sick, the least, the marginalized and all those

who are considered the last in the society. For Jesus was true to his calling when he declared in

Luke 4:18-19 that The Spirit of the Lord is upon me, because he has anointed me to preach good

news to the poor. He has sent me to proclaim release to the captives and recovering of sight to

the blind, to set at liberty those who are oppressed, to proclaim the acceptable year of the Lord.

In response to this, especially in relation to the healing aspect of God’s mission in Jesus

Christ, the UCCP established health institutions. In the Visayas area, there are two hospital

institutions, one in Central Visayas and one located on the Eastern part. These are the Visayas

Community Medical Center (VCMC) located in Cebu City, Cebu and Bethany Hospital located

in Tacloban City, Leyte. Bethany Hospital in Tacloban City, however, is not yet functional or

still under the process of rehabilitation after the super typhoon Yolanda struck the area. Indeed,

the healing ministry of the church through its hospital institutions has been established and

functional for quite some time already. VCMC has been established since April 6, 1952 bearing

the name Cebu Evangelical Hospital. VCMC is considered as a tertiary hospital by the

Department of Health (Figure 2).

8
 The healing ministry of the church, however, is greatly challenged by the difficult reality

of this particular time. The Philippines is indeed home to 102,617,813 Filipino residents as of

September 28, 2016, based on the latest United Nations estimates. 4 With all these Filipinos, the

Department of Health’s (DOH) budget in providing the health necessities for the country’s

residents is only 125 billion pesos for the past year. Clearly this current budget is not enough to

provide the health sector its needs. This year, however, will be even more interesting since the

current administration has reduced the DOH’s budget to only 94 billion pesos or deducted by

about 31 billion pesos. Money for maintenance and other operating expenses of the DOH will go

down from 75.1 billion pesos to 38.9 billion pesos, while funding for capital expenditures like

clinics and hospitals will be reduced from 27.6 billion to 25.2 billion pesos. What will go up is

funding for salaries, from P22.3 billion to P29.9 billion, principally because the DOH plans to

recruit new doctors, nurses and midwives for deployment in rural areas.5

The aforementioned data, coupled with the data from the Philippine Statistics Authority

(PSA) for the first semester of 2015, clearly states that “More than 26 million Filipinos remain

poor with almost half, or little more than 12 million, living in extreme poverty and lacking the

means to feed themselves,”6 can surely make the acquiring of a sound health and thus at least

living a functional healthy life an almost impossible scenario for many Filipinos. Even if the

health care delivery system in the Philippines has improved dramatically due to the advancement

in science and technology, many poor Filipinos suffer greatly of illnesses and diseases because

4
“Philippines Population (2016) - Worldometers,” accessed September 28, 2016,
http://www.worldometers.info/world-population/philippines-population/.

5
“Duterte Cuts Health Budget by P31 B,” Philstar.com, accessed September 28, 2016,
http://www.philstar.com/headlines/2016/08/21/1615704/duterte-cuts-health-budget-p31-b.

6
“12M Filipinos Living in Extreme Poverty | Inquirer News,” accessed September 28, 2016,
http://newsinfo.inquirer.net/775062/12m-filipinos-living-in-extreme-poverty.

9
of poverty. This is what the Asia Pacific Observatory on Health Systems and Policies have found

out that there is in the Philippines a “Disaggregation of indicators according to socio-economic

groups and geographic areas reveals a wide disparity in health between high and low income

groups as well as urban and rural dwellers.” 7 Their study revealed that there is considerable

inequities in health care access and outcomes between socio-economic groups and the major

driver of such inequity is the high cost of accessing and using health care in the Philippines.

With the overview context of the Philippine health care cited above, one would like to

ask the question to this hospital institution of the UCCP that is in the health ministry, “Does

VCMC exhibit and uphold the mission for which it was built in providing the necessary medical

needs to those who cannot provide for themselves a decent one?” This is the very question that

this research paper would like to struggle in view of an age where the cost of acquiring the best

medical treatment can only be afforded by the wealthy. The poor in the society, whether they be

living in slum areas of major cities in the country or in the rural areas, cannot avail for

themselves some descent medical attention. It is thus but timely to evaluate the church’s healing

mission and check if this particular health institution is still carrying God’s mission of healing, as

shown by Jesus Christ our Lord, by providing a descent health care to the least and the last in the

Philippine society.

Statement of the Problem

The health ministry of the UCCP is indeed an integral part in the wider mission of the

church as entrusted by God through Jesus Christ and is represented by its hospital institution,

particularly VCMC for the Visayas area. Now considering that this hospital institution has been

7
“Philippines_Health_System_Review.pdf,” 10, accessed July 13, 2016,
http://www.wpro.who.int/asia_pacific_observatory/Philippines_Health_System_Review.pdf.

10
established for quite some time already bearing the church’s mission of healing to the poor, this

research intends to know if the healing ministry of the UCCP through this hospital institution is

still purposeful in upholding the mission of healing, as entrusted by our Lord Jesus Christ to the

Church, by providing a health care delivery system for the benefit of the poor. This is indeed the

overall goal of this research, which is to see if the UCCP through VCMC has remained true to

God’s mission of providing the necessary health care especially to those who do not have the

financial capacity to provide for themselves.

In view of this, this study seeks to answer the following questions:

1) What is the biblico-theological basis for a healing ministry especially to the poor?

2) Is the mission statement of VCMC coherent with the UCCP mission statements on

healing, as well as consistent with the Bible’s perspective in catering to the health

needs of the poor?

3) How does VCMC undertake such healing mission of providing a health care delivery

system to the poor?

Significance of the Study

This study is quite significant to the overall healing ministry of the UCCP through its

hospital institution, which is VCMC. The said hospital institution that represent the healing

ministry of the church will not only recognize the difficulties of the poor and their families in

acquiring a proper and descent health care but also in creating a vast and a more comprehensive

healing ministry for them, whether within the hospital premises or outside as well. Medical

outreach programs are usually done by VCMC not only to remote areas but also especially after

a disaster has occurred. However, through this study, this institution can further its health care

11
program to another step by not just doing a one-time medical outreach program per se but indeed

creating a program that truly informs and empower different communities and individuals about

pertinent health issues. A sustainable health program within communities itself may bring

healing not just within the limited walls of these different institutions but towards the different

communities as well, especially those that are located in far flung areas and depressed

communities.

Moreover, this study will also contribute to a deeper understanding and furtherance of the

healing ministry to these institutions.

Church Ministry. Church ministry is undertaken by church workers that does not only

refer to the Pastors but also to the laity or lay workers of every local congregation of UCCP as

they too are significant contributors to the life and ministry of the various local churches. Hoping

further that this study will solidify their understanding on the healing aspect of the church’s

ministry and to see beyond the ‘spiritual’ realms of each person but also include the material and

bodily needs as well. This will also continue to guide the church workers, present and future, on

possibly creating some programs within the local churches to aid the UCCP in general and the

various institutions to augment the health needs of the poor in the various communities that these

local churches are located regardless if they are members of the UCCP or not.

Conferences. The local churches of the UCCP are grouped into different conferences.

Take for example the local churches of Cebu are called Cebu Conference, Inc. (CCI) and Bohol

also named Bohol Conference, Inc. (BCI). However, for big islands such as Negros Island, it is

subdivided into two conferences named Negros District Conference and North Negros

Conference. Since VCMC is located in Cebu, and thus in CCI, then CCI and even other

conferences of the UCCP nationwide, can indeed also become instrumental in carrying out the

12
healing ministry to the wider community of individuals. With further emphasis on not only

catering for the health care of the poor members of UCCP but also to non-members alike who

are incapable in acquiring a sound medical attention. Indeed, the different conferences that

comprise the UCCP nationwide can be instrumental in providing a helping hand not just to the

local churches but also to the health institutions in propagating the knowledge of health and also

in creating a healthy community as well.

Silliman University Divinity School. The school can make use of the research outcome

and even the overall outcome of this study to guide the succeeding students or the soon-to-be

Pastors of the UCCP for them to integrate an effective and much broader health ministry.

United Evangelical Mission (UEM). Since the UEM is composed of member churches

from around the globe, this study can also help other churches, who also have hospital

institutions, to further their healing ministry especially in addressing the health or medical needs

of the poor.

Scope and Limitations

This study involves only VCMC, so that the first respondent who knows about the

institution is no less than the Chief Executive Officer (CEO) of the hospital. Indeed the CEO of

VCMC knows not only how the hospital caters to the indigent in-patients, whether the hospital

has provided for them some medical privileges, but also the programs or other health related

ministries that are also undertaken outside the hospital premises.

The CEO of VCMC, however, have but limited knowledge on the effectivity of the health

care delivery services rendered to the poor, whether within the hospital premises or through

various medical mission, outreach or community development programs. For this very reason,

13
indigent patients (referring to both in-patients and out-patients) as well as people coming from

the community (for medical mission, outreach or community development programs), who have

been beneficiaries of the hospital’s health care can be a source of pertinent information for the

success of this study.

The considered limitations of this study might be as follows:

1) Although the CEO of VCMC knows by heart all the programs and health ministries

or medical outreach programs conducted by the institution and other related

programs, the CEO, however, is a busy person and might not be able to divulge all

the needed details that this study seeks.

2) Some pertinent documents are also necessary for the study like a financial budget of

the hospital. However, the release of such document depends largely upon the

approval of the board of trustees of the said hospital, which may take some

considerable time.

3) This research does not intend to only acquire the exact number of poor or indigent

patients, whether in-patients or out-patients as well as those located in the community

that were being served or are currently attended by the hospital. Although certain

figures can be given by the social welfare section of the hospital as to the number of

indigent patients admitted for a period of time, this is again not the research’s focus.

The research, however, focuses on the responses of indigent patients and individuals

in the community as not only to the accessibility and effectivity of the health care

provided to them but also their thoughts as to how the church’s mission of healing

can be further developed.

14
 RESEARCH METHODOLOGY

Research Design

Much like that of most researches, this will be exploratory since there are yet no studies

within the UCCP evaluating the health ministry of the church through its health institutions as to

these institution’s ministry in providing a health delivery system to the poor. This study is not

only to help the researcher in finding such answer to the aforementioned problem and to know

the plight of the poor in the society but also to provide personal insights, reflections and possibly

helpful solutions for the furtherance of the health ministry as part of the vast mission field of

God for the poor. Since this study seeks to establish whether or not the UCCP through its

hospital institution in the Visayas area, which is VCMC, has been purposeful in providing a

health care delivery system specifically to the poor, then this study will employ qualitative

research method that employs both phenomenological research and case study as well.

Phenomenological research, according to John Creswell’s book, Research Design:

Qualitative, Quantitative, and Mixed Approaches, “is a design of inquiry coming from

philosophy and psychology in which the researcher describes the lived experiences of individuals

about a phenomenon as described by participants. This description culminates in the essence of

the experiences for several individuals who have all experienced the phenomenon. This design

has strong philosophical underpinnings and typically involves conducting interviews (Giorgi,

2009; Moustakas, 1994).”8

On the other hand, “Case studies are a design of inquiry found in many fields, especially

evaluation, in which the researcher develops an in-depth analysis of a case, often a program,

event, activity, process, or one or more individuals. Cases are bounded by time and activity, and
8
John W. Creswell, Research Design: Qualitative, Quantitative, and Mixed Methods Approaches (SAGE, 2013).

15
researchers collect detailed information using a variety of data collection procedures over a

sustained period of time (Stake, 1995; Yin, 2009, 2012).”9

This research study involves both phenomenological research (interview) as well as case

study research. First, the study involves a one-on-one interview with the head of VCMC that

discusses specifically on the health ministry of such institution in making the services of health

and thereby healing made available even to the least of the Filipino people. Moreover, pertinent

documents such as the institution’s annual budget can also be a source of data for the said study

and related documents that tells the efforts of the institution in making known the ministry of

healing to the poor Filipinos.

Since the researcher is also an active minister of the UCCP, also an undergraduate of a

medical field, which is Physical Therapy (under board), but was able to work as PT Volunteer in

a Rehabilitation Center in Cebu and was also a Medical Representative of a prominent medical

supplies and equipments in Cebu, the researcher’s personal experiences can also be included as

part of the data of this study.

Setting of the Study

The study focuses to evaluate UCCP’s healing ministry to the poor through its health

institution located in Cebu City.

Cebu City is the capital of the province of Cebu. According to the city’s very own

website, the island’s name was derived “from the word ‘SEBU’ meaning animal fat. It is known

to be a fishing village before the Spaniards came but became industrialized through the years. It

is now one of the most developed provinces in the Philippines, with Cebu City as the center of

9
Ibid.

16
commerce and industry.”10 Cebu City is considered to be the oldest city in the Philippines. In

fact, the oldest road is located in the same city named Colon Street. Cebu City is also known as

the Queen City of the South as it is indeed the leading industrialized city in the south of the

country with 923.00011 residents according to Philippine Statistics Survey conducted the

previous year.

With this in mind, VCMC is indeed located on a growing city of the country where many

individuals have opted to do their different businesses as they see the city’s vast business

opportunity outside the busy streets of Metro Manila. However, amidst the growth of Cebu is

also the rapid growth of poverty and of course the increasing number of individuals striving hard

just to earn a living, where others are barely hanging on to survive. The health ministry of the

church is thus put to its ultimate test in a location where the number of poor individuals and their

families are increasing.

Respondents and Sampling Procedure

The study’s respondents involve first, the CEO of VCMC; secondly the indigent in-

patients and out-patients of the said hospital; and lastly, beneficiaries of the hospital’s medical

outreach program located in a certain community in Cebu province. Due consideration is given

especially to the admitted patients of the hospital not because of their willingness to participate

in the study but also, their medical condition might not permit otherwise any visitation or has a

contagious disease.

10
“History of Cebu | Philippines Cebu Island History | Cebu City Tour,” accessed November 14, 2016,
https://www.cebucitytour.com/about-cebu/history/.

11
“Population of Region VII - Central Visayas (Based on the 2015 Census of Population) | Philippine Statistics
Authority,” accessed November 14, 2016, https://psa.gov.ph/content/population-region-vii-central-visayas-based-
2015-census-population.

17
 Indigent patients in the hospital are often located in the Ward sections on both the

medical and surgical wards. Since an exact number is yet to be determined as to the number of

indigent patients that comes for either check-up or admission to VCMC, around 60 respondents

is sufficient enough for this research. 20 respondents coming from the in-patients and 20 coming

from respondents of the out-patient department. Moreover, 20 respondents can also be of great

value coming from those located in the community where the hospital has recently conducted a

medical outreach program.

Since these hospitals are located some considerable distance from Dumaguete City, the

researcher has sent VCMC a letter requesting permission and assistance for the success of this

particular research.

Research Instrument

The researcher had a one-on-one interview with the VCMC’s CEO, and an evaluation

tool that had provided the needed information to the researcher not only with regards to the

number of indigent patients seeking medical attention in VCMC at the time of the research but

also information regarding their thoughts on the overall healing ministry of UCCP.

The qualitative data that was collected from the CEO and from the evaluation tool has

been significant for the study itself. The data included audio-recorded interview, which was

transcribed and analyzed for this study; and the evaluation tool from the patients as well as

observation notes during the researcher’s visitation to the hospital premises and the community

where the hospital has recently conducted a medical outreach program.

18
Data Gathering Procedure

The researcher crafted first a letter of permission to the CEO of VCMC with the approval

from the Silliman University Divinity School, to conduct a study on “The Healing Ministry of

the United Church of Christ in the Philippines: A Missiological Evaluation” (See Appendix A-1).

A scheduled interview was then set since as a CEO of VCMC, which is a fairly large hospital,

had a very hectic schedule. Moreover, since VCMC is located outside the premises of the

Divinity School as well as Dumaguete City, a letter of permission as well was crafted for the

Dean of the Divinity School so that the researcher is allowed to leave the school’s premises and

conduct the study (See Appendix A-2).

An informed letter of consent was also furnished for the respondents to provide them an

idea as to the nature and the significance of the study. The letter also served to assure the

respondents that their confidentiality was upheld and also ensured them of their preference

whether they will participate this study or not (See Appendix B-1).

A questionnaire was prepared for the CEO for the one-on-one interview (See Appendix

B-2) as well as an evaluation tool for both in-patients as well as out-patients (See Appendix B-3)

were all provided to the respondents after they agreed to participate in this study. The tool

contained some pertinent information, especially with regards to the respondent’s social status

through the family’s yearly income, as well as the monthly expenses of the person or of the

entire household (if the person already has a family of his/her own).

The researcher also asked relevant documents related to this study such as an annual

budget, policies and guidelines of the hospital, a copy of the hospital’s Vision, Mission and

Goals and other pertinent documents that might help in the success of this study.

19
 After the in-house or ocular visit to the said hospital and conduct the study, a separate

schedule was also set to conduct the research at the community level. This is the community

where the hospital conducted a medical outreach program. The same letter of consent was

provided for the respondents as well as the evaluation tool used with a slight modification that

would somehow relate to the community (See Appendix B-4).

Ethical Consideration

As required by Silliman University, the researcher has secured ethical clearance from the

University Research Ethic Committee (UREC) before proceeding with the research, particularly

in the data gathering. After potential participants had been identified, the researcher had to

explain the purpose of the study and inform them their rights as participants in the course of the

research. They were then furnished and requested to sign the Research Consent Form signifying

their agreement to participate in this research.

The researcher ensured the confidentiality of the participants’ data, which were only

utilized in accordance with the terms and agreements stated in the Informed Consent Form. All

audio-video recording, transcription and documents are kept for two years after which they will

be destroyed to ensure confidentiality.

Data Analysis Procedure

After the interview of VCMC’s CEO, as well as the data gathered from the hospital’s

patients (both admitted and out-patients) and that coming from the community have been

recorded, transcribed and collected, they were grouped and organized according to the following

themes coming from the responses of the respondents:

20
1. Biblical-theological basis on the healing ministry of the hospital institution,

2. The policies and guidelines of the hospitals with regards to indigent patients,

3. The hospitals’ overall health care delivery provided to the indigent patients, either

within the hospital premises or even outside of it through organized community

outreach programs.

4. Suggestions as to how the church must improve its healing ministry to the poor

patients.

21
Figure 1. Classification of General Hospitals12

HOSPITALS LEVEL 1 LEVEL 2 LEVEL 3

Consulting Level 1 plus all: Level 2 plus all:
Specialists in: Teaching/Training
Clinical Services for Medicine with accredited
in-patients Pediatrics Departmentalized residency training
OB-GYNE Clinical Services program in the 4
Surgery major clinical
services.
Emergency and Out- Respiratory Unit Physical Medicine
patient Services and Rehabilitation
Isolation Facilities General ICU Unit
Surgical Maternity High Risk Pregnancy Ambulatory Surgical
Facilities Unity Clinic
Dental Clinic NICU Dialysis Clinic
Ancillary Services Secondary Clinical Tertiary Clinical Tertiary lab with
Laboratory Laboratory histopathology
Blood Station Blood Station Blood Bank
1st Level X-ray 2nd Level X-Ray with 3rd Level X-ray
mobile unit
Pharmacy

CHAPTER II

12
“Rules and Regulations Governing New Classification of Hospitals & Other Health Facilities in the Philippines”
(Department of Health, July 18, 2012), 10, accessed November 14, 2016, http://chd3.doh.gov.ph/files/Hospital
%20Licensing%20Section/policies%20and%20guidelines/ao2012-0012%20Rules%20and%20Regulations
%20governing%20new%20classification%20of%20hospitals%20%26%20other%20health%20facilities.pdf.

22
 REVIEW OF RELATED LITERATURE AND

BIBLICAL THEOLOGICAL FRAMEWORK

REVIEW OF RELATED LITERATURE

Biblico-Theological Basis of Healing

Disease has traditionally been understood as one related to humanity’s sinfulness. This is

what the Hebrew people believed, especially coming from the narratives of the Old Testament.

In the thesis work of the Rev. Magnolia Nova Mendoza entitled Selected Filipino Healing Arts

and Modalities: Possibilities for a Liturgy of Healing in the United Church of Christ in the

Philippines Southern Tagalog Conference, she noted the Hebrew concept of health that “God’s

favor brings good health and fertility, and God’s disfavor begets ill-health and barrenness. Along

with a generally sound physical condition comes affluence for those who have found God’s

approval and scarcity for the disgraced.” Therefore, for the Hebrew people, “disease was evil or

a consequence of sinfulness; hence, the ailing were shunned by the community… The diseases

person was put into exclusion, instructed to wear tattered clothes and denied work. (Leviticus

13).” Since the Hebrews believed that diseases are the cause of disobedience or sin, then ““[f]or

the Jews the cure of disease, then, was a sign of the divine forgiveness and an assurance that the

patient was at peace with God.”13

In an article written by John Goldingay entitled Theology and Healing, he also noted the

cause of the disease out of humanity’s sinfulness and that healing should come as wholeness that

really includes the spiritual well-being of an individual. He wrote that the “…spiritual well-being

is basic to well-being in its other aspects. It was when man went wrong in his relationship with

13
Magnolia Nova V. Mendoza, “Selected Filipino Healing Arts and Modalities: Possibilities for a Liturgy of
Healing in the United Church of Christ in the Philippines Southern Tagalog Conference” (Silliman University,
2012), 22–24.

23
God that the rest of his life began to go wrong.” Therefore, God’s concern, for Goldingay, is

humanity’s “well-being in all its aspects [that] finds semantic expression in the Hebrew noun

shalom, which can suggest well-being in all the aspects we have referred to above; and in the

Greek verb sozo, which refers to making men whole both physically and spiritually.”14

On the other hand, the New Testament narratives of healing, specifically that of Jesus’

healing accounts, Jesus relays to the people the presence of God’s kingdom in their midst

through healing. The author Mark Hanson has this study:

In the gospels, Jesus is often portrayed as a healer. His healing was

concerned with more than merely the biological states of the human body. Jesus

healed physical, mental, spiritual, and social conditions as a witness to his identity

as the Son of God and to the presence of the kingdom of God among the people of

his time. In his acts of healing, Jesus affirms a relationship between healing and

having a right relationship with God. Healing a blind man, Jesus says, “Receive

your sight; your faith has made you well” (Luke 18:42). And in Mark, he

responds to those who challenge his healing of the paralytic by saying, “Which is

easier, to say to the paralytic, ‘Your sins are forgiven,’ or to say, ‘Rise, take up

your pallet and walk’?” (Mark 2:9).15

This particular theme on the presence of God’s kingdom is also discussed in an article

written by Phil Monroe entitled A Healthy Theology of Healing. Monroe notes that “Most

Christians agree that the Kingdom of God has come through the first coming of Jesus Christ.

14
John Goldingay, “Theology and Healing,” 24–25, accessed September 26, 2016,
http://churchsociety.org/docs/churchman/092/Cman_092_1_Goldingay.pdf.

15
Mark J. Hanson, “Defining Health and Health-Related Concepts: Conceptual and Theological Considerations,”
2001, 27, accessed September 28, 2016, https://wordandworld.luthersem.edu/content/pdfs/21-
1_Therapy_Theology/21-1_Hanson.pdf.

24
Jesus said ‘If I drive out demons by the Spirit of God, then the kingdom of God has come upon

you’ (Mt 12:28).”16

The author Frederick Sontag on his book “What God Can Do?” does not just see healing

as coming from “without as well as from within,” he further reiterates that God really is the

source of all healing. He believes that as the body have the ability to heal itself, then so do

Sontag highly considers the continual process of God’s miraculous healing that would enable us

and all of humanity to recognize that God is indeed our healer. Sontag further believed that

healing should come without a demand for reward from the one who gave it. Sontag said, “God

continually offers healing to others. He also offers us the ability to restore ourselves, and he does

so without regard for the merit or the lack of it in our particular struggle. If healing comes to us

through an instrument which makes no demand for reward, this experience of healing is the

context within which the recognition of God can take place.17

In an interesting biblical study conducted by Philip Monroe and George Schwab entitled

The Mission of God: Unlocking the Bible’s Grand Narratives, they noted in their work that as

the person is being healed, the person nonetheless is also transformed and restored to where the

person belongs in his or her own community. The authors wrote that these narratives written by

Luke “…illustrate the healing, transforming or restoring power of God and seem designed to

affirm that this is part of what receiving the blessing of Abraham entails.”18

This particular theme of healing and transformation is apparently also present in another

article of the same authors as mentioned earlier, entitled God as Healer: A Closer Look at
16
Phil Moore, “A Healthy Theology of Healing,” 2008, 2, accessed September 26, 2016
http://thinktheology.co.uk/pdf/A_Healthy_Theology_of_Healing_(Phil_Moore)1.pdf.

17
Frederick Sontag, What God Can Do? (Nashville, Tennessee: Abingdon Press, 1979), 44.

18
Christopher J. H. Wright, The Mission of God: Unlocking the Bible’s Grand Narrative (InterVarsity Press, 2013),
245.

25
Biblical Images of Inner Healing. They emphasized the positive role of inner healing as God’s

divine work. To them, “…healing or inner healing as a divine work bringing growth or positive

spiritual change to painful or distorted perceptions, experiences, habits or emotions of a

person.”19

On another issue that is also closely related to healing, healing is also viewed in relation

to salvation as well as restoration. An African theologian and author Adewale J. Adelakun in his

article entitled A Theological Reflection on Mbiti’s Conception of Salvation in African

Christianity said that “Salvation is an indispensable element in all religions. It can be defined as

the deliverance of humankind by religious means from sin or evil, the restoration of human

beings to their true state, and the attainment of eternal blessedness.” This restoration of humanity

to its true state also includes healing. He thus further clarified this by exegeting the Greek word

sozo whose verb form means “I save” from which sozein (to save) is derived has three meanings

in the NT. First, it means to rescue someone or something from danger and to restore the person

or the thing to a former state of safety and well-being. Second, in a therapeutic sense, it means to

cause someone to become well again after having been sick. The third meaning which is the

most popular is to cause someone to experience divine salvation.20

In yet but another important element of healing is the topic about faith. This is what the

book of author and theologian Albert Nolan is all about entitled Jesus Before Christianity. Nolan

emphasized the work of faith that provides healing. For Nolan, faith “is a conviction, a very

strong conviction… When this conviction is strong enough, the cure is effected; he can get up

and walk.” Nolan further added that faith is also “…the conviction that God is good to humanity

19
Philip G. Monroe and George M. Schwab, “God as Healer: A Closer Look at Biblical Images of Inner Healing
with Guiding Questions for Counselors,” Journal of Psychology and Christianity Vol. 28, no. No. 2 (2009): 121.

20
Adewale J. Adelakun, “A Theological Reflection on Mbiti’s Conception of Salvation in African Christianity,” 26,
accessed September 26, 2016, http://www.nobleworld.biz/images/Adelakun.pdf.

26
and that God can and will triumph over all evil. The power of faith is the power of goodness and

truth, which is the power of God.”21

Moreover, in Nolan’s articulation of the healing power of God in Jesus Christ, he further

empathically emphasized the motive of God through Jesus Christ in healing people. He said that

“Anyone who thinks that Jesus’ motive for performing miracles of healing was a desire to prove

something, to prove that he was the Messiah or Son of God, has thoroughly misunderstood him.

His one and only motive for healing people was compassion. His only desire was to liberate

people from their suffering and their fatalistic resignation to suffering… What he wanted to do

most of all was to awaken the same compassion and the same faith in the people around him.

That alone would enable the power of God to become operative and effective in their midst.”22

This is also the study that the theologian James P. Wind concluded about the

multidimensional approach of Jesus’ healing in his book entitled Case for Theology in the

Ministry of Healing. Wind states that “In Jesus' ministry we find similar evidence of a

multidimensional approach to healing. Healing is at the heart of his ministry and it takes many

forms…. Jesus is portrayed as a compassionate, aggressive, and effective healer.” He further

states that, “Jesus' acts of healing - whether they restore bodies, relationships, souls, minds, or

traditions - are signs of, anticipations of, and confirmations of the larger healing of the creation

that is his total ministry.”23

Also with regards to the relationship of healing and faith, in a book written by Edgar

Jackson entitled The Role of Faith in the Process of Healing, Jackson made clear his point in

relation to the book’s title. He said that “Faith is made up of three ingredients: at the mental level

21
Albert Nolan, Jesus Before Christianity (Maryknoll, New York: Orbis Books, 1978), 31–32.

22
Ibid., 35–36.

23
James P. Wind, “A Case for Theology in the Ministry of Healing,” Interpretation 49, no. 2 (April 1, 1995): 143.

27
its beliefs, at the emotional level its convictions, and at the physical level in its processes of

acting out organically. All three may be active and in differing proportions when one assesses the

impact of someone’s faith on his health or illness.”24 To this Jackson believed that “…faith as the

power of cosmic energy at work in man… It is a force that cannot be seen or measured by any

known method of measuring, but the effects of it are as clearly evident as the light of the sun is

evident as a force in the growth of plant life.”25

Healing is also viewed as a gift to the followers of Jesus and thus to the Church. In the

book Theology of the New Testament written by theologian Rudolf Bultmann, identifies healing

under the many spiritual gifts. Although, for him, other gifts are quite distinguished, the gifts of

healing on the other hand for Bultmann is unclear since it is also described with working

miracles. Hebrews believed that healing in itself is a work of miracle. He wrote that:

“Specified as such gifts are: the “word of wisdom” and the “word of

knowledge” (1 Cor. 12:8); the two are probably joined together in the “gift of

teaching” (Rom. 12:7; 1 Cor. 12:28f.’ 14:26; cf. Acts 6:10). The “faith” in 1 Cor.

12:9 is certainly the faith that is capable of working miracles (cf. 1 Cor. 13:2). Not

clearly distinguishable from this are the “gifts of healing” (1 Cor. 12:9, 28, 30)

and the “working of miracles” (1 Cor. 12:10; cf. 12:28f.; Gal 3:5; cf. Rom.

15:18f.; Heb. 2:4; Acts 6:8); in fact, as a rule the distinction between related gifts

must not be too precisely made.”26

In two of the three books written by the author George Sweeting, in a series entitled The

Christian Life, Sweeting stressed God’s ministry in giving priority to the poor and also stressing
24
Edgar N. Jackson, Role of Faith in the Process of Healing (Minneapolis, MN: Winston Press, Inc., 1981), 84.

25
Ibid., 95.

26
Rudolf Bultmann, Theology of the New Testament, vol. 1 (New York, USA: Charles Scribner’s Sons, 1951), 154.

28
that a Christian must also live likewise. In Sweeting’s book on How to Continue a Christian Life,

he stressed Jesus’ bias in helping the poor in reflecting through Jesus’ Sermon on the Mount and

what Jesus expects from his very own disciples. Sweeting wrote, “In His Sermon on the Mount,

Jesus taught not only that helping the poor should be done (“when” – not if – “you do a

charitable deed”; Matthew 6:2), but that it should be done without fanfare (6:1-4). Jesus regarded

giving to the poor as the normal response of His followers.” 27 Sweeting stressed also that

“Christians have always been God’s special channel of generosity to the poor.” 28 In another book

of Sweeting entitled How to Finish the Christian Life, Sweeting also reiterates the

aforementioned thought in relation to Christian living by saying, “Do your giving while you’re

living… because then you know where it’s going.”29

A lifestyle change is what theologian Ron Sider calls to every Christian in an age of

poverty and hunger. Although his book was published last 1977, the context of Sider’s writing is

still a reality until today. For Sider, a Christian’s response to a world in hunger is through

repentance. He said, “What should be our response to world hunger, brothers and sisters? For

biblical Christians the only possible response to sin is repentance.” 30

Sider then added that this

repentance must be done through “…involving a whole new lifestyle.”31

In a book written by Bryant Myers entitled Walking with the Poor: Principles and

Practices of Transformational Development, Myers address the problem of poverty in a holistic

27
George Sweeting, How to Continue the Christian Life, The Christian Life (Chicago: Moody Publishers, 1998), 96.

28
Ibid., 97.

29
George Sweeting and Donald W. Sweeting, How to Finish the Christian Life Following Jesus in the Second Half,
The Christian Life (Chicago: Moody Publishers, 2012), 107.
30
Ronald J. Sider, Rich Christians in an Age of Hunger: Moving from Affluence to Generosity (Downer’s Grove,
Illinois: Intervarsity Press, 1977), 165.

31
Ibid.

29
way. Myers believed that the issue of poverty is usually only viewed restrictedly by most,

“seeing it only as some form of need which exists,” 32 like the giving of food or a place to rest and

other basic needs including access to services such as hospitals or health centers. Myers believed,

however, that “Relieving poverty is not a matter of choosing what type of help needs to be given,

but to properly analyze the cause of the problem and then to produce sustainable solutions.”33

From the C21 Resources, a publication of the Boston College, on its fall 2014 release

entitled The Poor: What Did Jesus Preach? What Does the Church Teach?, one of its article,

written by no less than Pope Francis himself entitled A Church That is Poor and for the Poor, the

Pope calls all Christians that are well blessed with all the material things in this life to help,

respect and promote the poor. The pope further calls for “…generous solidarity and to the return

of economics and finance to an ethical approach which favors human beings… Our faith in

Christ who became poor, and was always close to the poor and the outcast, is the basis of our

concern for the integral development of society’s most neglected members.” 34 For the Pope,

however, showing one’s concern for the poor is not just about activities or programs for the least

and in those in need but above all a loving attentiveness. The Pope says, “This loving

attentiveness is the beginning of a true concern for their person which inspires me effectively to

seek their good.”35

In a document published by World Vision Australia entitled Exercising the Compassion

of Christ, the organization recognized to exercise God’s compassion for the poor and the needy.

32
Bryant L. Myers, Walking with the Poor: Principles and Practices of Transformational Development (Maryknoll,
New York: Orbis Books, 2011), 113.

33
Ibid., 175.

34
Pope Francis, “A Church That Is Poor and For the Poor,” C21 Resources, 2014, 6, accessed January 11, 2017,
http://www.bc.edu/content/dam/files/top/church21/pdf/C21_FALL_2014_Resource_reduced.pdf.

35
Ibid.

30
The document pointed that compassion is of course at the heart of God. The document says that

“Throughout the Bible, we find that compassion lies at the very core of the character of God.

God is consistently described as loving, merciful, and compassionate. And throughout both the

Old and New Testaments, we are commanded to imitate God’s compassion for others.”36 This

God’s compassion is, for them, the very foundation being an organization because “The gospels

are full of Jesus expressing compassion for the outcast, the poor, the sick, and the oppressed. His

compassion was unconditional, it was complete and it reflected the very nature of God.”37

In an article posted by a religious charismatic group known as Global Awakening entitled

A Biblical Basis for Healing the Sick, although they recognized that Jesus’ healing the sick is a

spiritual ministry, they also recognized nevertheless its importance “…by which hurting men are

set free from physical bondage.”38 The article further recognized that God’s healing to God’s

people is not only confined to the spiritual aspect but also to the physical as well, giving

importance in helping “…the poor and hope to the hopeless.”39

Indeed, Jesus’ mission, especially on the aspect of his ministry of healing, was mostly

dedicated to the poor, the helpless and the marginalized in the society. This is particularly

evident in the Gospel of Luke, which is commonly known as the Gospel for the poor. According

to the unpublished book of Dr. Gordon Zerbe entitled Introduction to the Old Testament, Zerbe

noted in his studies of the Gospel of Luke that “Luke’s Gospel shows God’s special regard for

36
“Statement 2 – Exercising the Compassion of Christ,” accessed January 11, 2017,
https://www.worldvision.com.au/docs/default-source/our-christian-identity/wva_oci_compassion_of_christ.pdf?
sfvrsn=2.

37
Ibid.

38
“Biblical Basis for Healing the Sick” (Global Awakening), 37, accessed January 10, 2017,
https://globalawakening.com-biblical-basis-for-healing-pdf.

39
Ibid., 44.

31
the marginalized, whether marginalized economically (poor), ethnically (especially Samaritans,

Gentiles), socially and religiously (women, ‘sinners,’ ‘lepers,’ ‘lost’), or physically (sick).”40

Authors Mike Slaughter and Jim Wallis in their book Change the World: Recovering the

Message and Mission of Jesus discussed of Jesus’ priority to the poor. They noted that “Jesus

affirmed this priority in the parable of the Great Banquet (Luke 14:15-24). Who ultimately

becomes God’s guests at the party! Invite ‘the poor, the crippled, the blind and the lame.’” 41 The

authors further emphasized during this time of great difficulties due to the increasing number of

poor people globally that “This is not a time to fear or to insulate ourselves from the human pain

and suffering around us. If the world is ever going to take the good news of the gospel seriously,

then we must take a serious look at our paradigms for ministry, repent, and realign our priorities

and resources with the message and mission of Jesus.”42

Now with all the aforementioned insights about healing, the Christian church must

understood more fully as well that healing is part of God’s mission that the church must

participate zealously. The book of David J. Bosch entitled Transforming Mission: Paradigm

Shifts in Theology of Mission is a helpful reminder and a guide as well in doing mission. Bosch

emphasized neither church nor individuals have a mission, but all these are indeed God’s mission

through the understanding of Missio Dei or the Mission of God. Bosch wrote, “The classical

doctrine of the missio dei as God the Father sending the Son, and God the Father and the Son

sending the Spirit was expanded to include yet another ‘movement’: Father, Son and Holy Spirit

sending the church into the world… Willingen’s image of mission was mission as participating

in the sending of God. Our mission has no life of its own: only in the hands of the sending God
40
Gordon Zerbe, Introduction to the New Testament, unpublished, 14.

41
Mike Slaughter and Jim Wallis, Change the World: Recovering the Message and Mission of Jesus (Abingdon
Press, 2010), 5.

42
Ibid., 6.

32
can it truly be called mission, not least since missionary initiative comes from God alone.” 43

Bosch, on the other hand, also went on to explain that Missio Dei should be understood “not

primarily an activity of the church, but an attribute of God.” To this, the German theologian

Jurgen Moltmann is also quoted in saying that “It is not the church that has a mission of salvation

to fulfil in the world; it is the mission of the Son and the Spirit through the Father that includes

the church.”44 This quote is taken from Dr. Jonathan Tan’s book entitled Christian Mission

among the Peoples of Asia.

In the book of John Hull entitled Towards the Prophetic Church: A Study of Christian

Mission, Hull distinguished between a church-shaped mission and a mission-shaped Church.

Basically, “This refers to the difference between a mission which is essentially shaped by the

interests and concerns of the Christian churches and a Church, which, forgetful of itself, is ready

to perceive and respond to the mission of God.”45

Jesus is indeed the foremost person in the Gospel narratives that brought forth healing,

especially to the poor and helpless that signifies the presence of God. In the book Constants in

Context written by Stephen Bevans and Roger Schroeder, they noted that Jesus’ “…ministry of

healings and exorcism served the reign of God as ‘parables in action’ that demonstrated the love

and nearness of God and God’s implacable opposition to evil and human suffering.”46

Since Jesus’ ministry directly involves in the establishment of God’s kingdom, then the

Church must do the same as what Moltmann expressed earlier. This is what the Second Vatican

43
David J. Bosch, Transforming Mission: Paradigm Shifts in Theology of Mission (Orbis Books, 1991), 390.

44
Jonathan Y. Tan, Christian Mission among the Peoples of Asia (Maryknoll, New York: Orbis Books, 2014), 138.

45
John M. Hull, Towards the Prophetic Church: A Study of Christian Mission (London, GB: SCM Press, 2014),
209.

46
Stephen B. Bevans and Roger P. Schroeder, Constants in Context: A Theology of Mission for Today (Quezon City
Philippines: Orbis Books, 2004), 14.

33
Council also believed as they released the Decree on the Church’s Missionary Activity in the

Church, Ad Gentes (AG) that would serve as a continuous reminder not just to the Roman

Catholic church but to the Catholic or Universal church in general. In Ad Gentes (AG) there is

“An expanded understanding of the church, a development most clearly found in the decree on

the church, Lumen Gentium (LG). Major image is the church as the pilgrim people of God. With

this image, the church’s nature is seen as more provisional, imaging a group of people in a

common search for the fulfillment of the kingdom or reign of God.”47

The church’s healing mission must be, however, guided accordingly that should be

multidimensional in nature. This multidimensional aspect of the healing process is well noted by

Peter Bartmann in his article Health, Healing and Spirituality. He noted in three different levels

of healing in this contemporary times. They are: “…physically, healing means the restoration of

physical or mental functions; psychosocially, it means the restoration of harmonious social

relationships, self-awareness and self-determination; metaphysically and/or religiously, the focus

is on processes which create and give meaning, even if restrictions on physical function remain –

for instance, coming to terms by coping with serious illness or accidents (“coping with

disease”).”48

In relation further to the church’s mission, Dr. Andy Lord, pioneer in Pentecostal

ecclesiology, developed an ecclesiology that is shaped by the existing approach to mission. In

Lord’s book Global Pentecostal and Charismatic Studies: Network Church: A Pentecostal

Ecclesiology Shaped by Mission (1) noted that “Mission is primarily about God’s work in

bringing a foretaste of the eschatological kingdom into the world today by the Holy Spirit.” 49
47
Ibid., 250.

48
Bartmann et al., “Health, Healing and Spirituality. The Future of the Church’s Ministry of Healing,” 9.

49
Andy Lord, Global Pentecostal and Charismatic Studies: Network Church: A Pentecostal Ecclesiology Shaped by
Mission (1) (Leiden, NL, 2012), 29.

34
Lord further said that, “This kingdom is one which Jesus is central; where there is healing and an

end to suffering and death; with perfect justice and peace; creation set free; people brought to

unity in diversity; in praise and worship; with love and fellowship…Mission is thus holistic in

nature, encompassing evangelism, healing, social action, reconciliation and ecological

concerns.”50

Statements

As the UCCP is a member of the World Council of Churches (WCC), then WCC’s

mission statement, particularly on healing is helpful also in guiding the UCCP in furthering its

mission of healing. The WCC statement on Christian medical mission says:

Christian medical mission aims at achieving health for all in the sense

that all people around the globe will have access to quality health care. There are

many ways in which churches can be, and are, involved in health and healing in a

comprehensive sense. They create or support clinics and mission hospitals; they

offer counseling services, care groups, and health programmes; local churches

can create groups to visit sick congregation members. Healing processes could

include praying with and for the sick, confession and forgiveness, the laying on of

hands, anointing with oil, and the use of charismatic spiritual gifts (1 Cor. 12).

But it must also be noted that inappropriate forms of Christian worship, including

triumphalistic healing services in which the healer is glorified at the expense of

God and false expectations are raised, can deeply harm people. This is not to

deny God’s miraculous intervention of healing in some cases.51

50
Ibid., 30.
51
“Together Towards Life: Mission and Evangelism in Changing Landscapes” (WCC, September 5, 2012), 20,
accessed September 30, 2016, https://www.oikoumene.org/en/resources/documents/commissions/mission-and-

35
 In relation to strengthening the kingdom of God through social concerns (where healing

is also a part of it), the UCCP is also clear in its statement of faith (paragraph 5) that says, “We

believe that the kingdom of God is present where faith in Jesus Christ is shared, where healing is

given to the sick, where food is given to the hungry, where light is given to the blind, where

liberty is given to the captive and oppressed, where love, justice and peace prevail.” For this very

reason, the church is active in emphasizing not just the spiritual aspect of a human person but

also the social dimension as well that caters also to the needs of every person with special

attention given to those who are in dire situations.

With further emphasis on social concern, the UCCP has a definite theological statement

for this as well. During the UCCP General Assembly on May 19-24, 1960, the UCCP released a

Statement of Social Concern. With this statement, the UCCP is steadfast in its belief that the

church “…are called to witness and to serve Christ in the world. (Acts 1:8; Matthew 20:26-28). It

is through its members that the church confronts the world at all points of daily life. (II Cor.

5:17-20). Even as Christ came that men might have life and have it abundantly, (John 10:10), so

Christians are to bear witness to this and have been called from the world into a fellowship of

unity and peace with forgiving love by their concern and compassion for the world. (Matthew

25:31-46; Luke 10:23-27).”52

The UCCPs statement on social concern is quite related to the church’s task of

evangelism. Although the UCCP recognizes that evangelism primarily involves the proclamation

of the evangel or the Good News, evangelism is, however, not limited to just verbal words. The

UCCP Policy Statement on Evangelism through its Executive Committee in June of 1966 wrote

that “It is also a part of evangelism to declare the judgment and love of God upon the structures
evangelism/together-towards-life-mission-and-evangelism-in-changing-landscapes.
52
“A Statement of Social Concern General Assembly 19-24 May 1960,” in UCCP Statements and Resolutions
(1948-1990) (Quezon City Philippines: UCCP Education and Nurture Desk, 1990), 36.

36
of contemporary life which keep men (humanity) from being the free, truly human persons God

intends them to be, or which keep men (humanity) from a free response to Jesus Christ.” The

Policy Statement on Evangelism went further to say that “The end goal of our evangelism is the

evolvement of true witness to the love of God in Jesus Christ, who loyally and consistently

witness in all areas of their lives.”53

As mentioned earlier that healing is a part of social concern that the UCCP struggles to

pursue. In fact, according to the Mission Statement on the Healing Ministry of the United Church

of Christ in the Philippines released in August of 1987 says that:

The UCCP engages itself in wholistic health ministry in obedience to the

will of our Lord Jesus Christ for abundant life for all.

In affirmation of this conviction, we thus further state that health is a

basic human right.

While it is the duty of the State to provide health care, the Church has a

moral responsibility towards the attainment of a wholesome and healthy life for

everyone as God intended, recognizing that the art and science of healing is an

integral part of the message of salvation.

The active participation of the people of God through her various

institutions shall enable the Church to fulfill her healing ministry.54

Health Care Delivery

53
“Policy Statement on Evangelism Executive Committee 16-17 June 1966,” in UCCP Statements and Resolutions
(1948-1990) (Quezon City Philippines: UCCP Education and Nurture Desk, 1990), 64.

54
“Mission Statement on the Healing Ministry Executive Committee 20-27 August 1987” (Quezon City Philippines:
UCCP Education and Nurture Desk, 1990), 157.

37
 In understanding an effective health care delivery system, especially for Christian

mission, we must first understand health as it is through its definition. Firstly, it would be an

effortless task to define health if one would go directly to a dictionary for its definition. For

example, Encarta dictionary defines health as 1) general physical condition…of the body or

mind, especially in terms of the presence or absence of illnesses, injuries, or impairments; or 2)

health is the overall condition of something, i.e. in terms of soundness, vitality, and proper

functioning.55

Health’s definition, however, is not just that straightforward. Its definition is one that is

quite ambiguous, which largely depends on the scope and nature on health’s definition. For

example, the book by Mark J. Hanson on Defining Health and Health-Related Concepts offers a

wide array on the definition of health. Philosopher Christopher Boorse, for example, defines

health in a way that tries to eliminate any normative dimension. He defines health as species-

typical functioning; a functional normality that can be biologically assessed according to what is

typical for a particular species.56 On the other hand, another philosopher by the name of Lennart

Nordenfelt also defines health as follows: “A person is in a state of complete health, if and only

if this person is in a physical and mental state such that he or she is able to realize all his or her

vital goals given a set of accepted circumstances.” 57 This recent definition by Nordenfelt has

health defined individualistically.

The Christian realm, both churches and related organizations, have also their own

definition and understanding of health. According to the World Council of Churches through its

55
Microsoft Encarta Premium, version 16.0.0.1117 (Redmond, WA; USA: Microsoft Corporation, 2009).

56
Hanson, “Defining Health and Health-Related Concepts: Conceptual and Theological Considerations,” 25.

57
Ibid., 26.

38
Committee on World Mission and Evangelism, released a new affirmation on Mission and

Evangelism on September 5, 2012 in Crete Greece that defined health as follows: “

“Health is more than physical and/or mental well-being and healing is not

primarily medical. This understanding of health coheres with the biblical-

theological tradition of the church, which sees a human being as a

multidimensional unity and the body, soul, and mind as interrelated and

interdependent.”58

While the office of Research and Analysis of the former American Lutheran Church,

following two years of study by its Task Force on Ethical Issues in Human Medicine has this

definition of health:

“Christian faith regards life and health as good gifts from God. ‘Health’ is the

total well-being of persons; it is more than the absence of disease. Health

encompasses the integration of each person’s spiritual, psychological, and

physical dimensions. It includes the harmonious interrelationship of

environmental, nutritional, social, cultural, and all other aspects of life.”59

Finally, the World Health Organization provides a simple yet holistic meaning of health,

as reflected in its constitution that states, “Health is a state of complete physical, mental and

social well-being and not merely the absence of disease or infirmity.”60

Since this study is concerned also with the kind of health care delivery system that the

two institutions have in place to cater to the medical needs of the less fortunate in their respective

58
“Together Towards Life: Mission and Evangelism in Changing Landscapes,” 19.

59
Hanson, “Defining Health and Health-Related Concepts: Conceptual and Theological Considerations,” 26.

60
“Constitution of the World Health Organization,” October 2006, 1, accessed September 29, 2016
http://www.who.int/governance/eb/who_constitution_en.pdf.

39
localities, then it should be equally important to understand what is a health system.

Interestingly, the World Bank has a comprehensive overview on this matter.

In an article published by the World Bank last April 24, 2007, the article started by

making clear the term “system.” The article explains, “A ‘system’ can be understood as an

arrangement of parts and their interconnections that come together for a purpose (von

Bertalanffy 1968).”61 The article then further explains that the health system’s primary purpose is

of course concerned with people’s health and that a health system has various parts (i.e. patients,

families and communities and etc.) and that the interconnectedness of the health system can be

viewed as the functions and roles played by these parts. To this, the article quoted from Milton

Roemer, who is a renowned advocate of social medicine, who defined a health system as “the

combination of resources, organization, financing and management that culminate in the delivery

of health services to the population.”62 The same article further explained that “The World Health

Organization (2000) redefined the main purpose in its definition of a health system as “all

activities whose primary purpose is to promote, restore, and maintain health.”63

On the website posted by the Agency for Healthcare Research and Quality (AHRQ) of

the U.S. Department of Health and Human services, focuses on the need to evaluate and

capitalizes on patient experience rather than patient satisfaction. According to AHRQ, “Patient

experience encompasses the range of interactions that patients have with the health care system,

including their care from health plans, and from doctors, nurses, and staff in hospitals, physician

practices, and other health care facilities. As an integral component of health care quality, patient
61
“Healthy Development The World Bank Strategy for HNP Results” (World Bank, April 24, 2007), 1, accessed
January 10, 2017, http://siteresources.worldbank.org/HEALTHNUTRITIONANDPOPULATION/Resources/
281627-1154048816360/AnnexLHNPStrategyWhatisaHealthSystemApril242007.pdf.

62
Ibid.

63
Ibid.

40
experience includes several aspects of health care delivery that patients value highly when they

seek and receive care, such as getting timely appointments, easy access to information, and good

communication with health care providers.”64 Patient experience is indeed an integral part in

health care so that various health institutions can indeed move toward a patient-centered care.

Furthermore, careful evaluation of “…patient experience along with other components such as

effectiveness and safety care is essential to providing a complete picture of health care quality.”65

The health care delivery to the Filipinos is dependent by a number of factors. According

to document released by the Asia Pacific Observatory on Health Systems and Policies entitled

the Philippines Health System Review, one major factor is about PhilHealth, the country’s major

health insurance agency, and its related mandate on patient information as reflected on Republic

Act 7875, section 10. On the study conducted by PhilHealth itself last 2006, they “…found that

the major reasons for non-use of health centres were lack of health care information and

inadequate service provision. Approximately 30% did not know what health care services were

available; another 41% did not know that PhilHealth membership was accepted in health centres,

and 29% of respondents were unable to access the services they needed.”66

The document also cited an important section of the 1987 Philippine Constitution that

relates to patient rights, which is also quite relevant to the kind of health care delivery a hospital

or a health institution can give. These are the provisions cited in the 1987 Constitution that

establishes the rights of patients:67

64
“What Is Patient Experience? | Agency for Healthcare Research & Quality,” accessed January 11, 2017,
https://www.ahrq.gov/cahps/about-cahps/patient-experience/index.html.

65
Ibid.

66
Alberto G. Romualdez, “The Philippines Health System Review,” ed. Rebecca Dodd (Asia Pacific Observatory on
Health Systems and Policies, 2011), 29, accessed January 12, 2017
http://www.wpro.who.int/asia_pacific_observatory/Philippines_Health_System_Review.pdf.

67
Ibid., 30.

41
  The State shall protect and promote the right to health of the people and instill health

consciousness among them. (Sec 15, Art II, 1987 Constitution); and

 No person shall be deprived of life, liberty, or property without due process of law,

nor shall any person be denied the equal protection of the laws. (Sec 1, Art III, 1987

Constitution).

The same document that reviews the Philippines health system cited a patient’s freedom

to choose his/her own physician, including specialists and out-of-pocket payments that also

greatly affects the plight of poor Filipinos in seek of medical attention. According to the

document, “poor patients have extremely limited choice of service provider due to financial

constraints.”68 On the issue of out-of-pocket (OOP) payments, the study revealed that “…the

average Filipino household spends about Php 4000 per year on medical care. This represents

about 2% of total household expenditures. Drugs account for almost 70% of total household

OOP payments while less than 10% of total OOP is spent on professional fees. When OOP

payments on health care are broken down by income quintile, it becomes evident that the poorest

households allot about 73% of their OOP payments to drugs and medicines, about 13 percentage

points higher than the share among the richest households.”69

In order to improve the health care delivery to all Filipinos, especially the poor,

healthcare reforms had been undertaken by the Philippine government as early as the 70s.

According to the study conducted by the Asian Institute of Medicine entitled Overview of Health

Sector Reform in the Philippines and Possible Opportunities for Public-Private Partnerships, one

of the most significant reform that the government undertook was “…the use and prescription of

68
Ibid.

69
Ibid., 53.

42
medicines (RA 6675: Generic Act of 1988 and RA 9052: Universally Accessible Cheaper and

Quality Medicine Act).”70 However, according to the study by Ateneo de Manila University

entitled The Prices People Have to Pay for Medicines in the Philippines, “Pharmaceuticals are

expensive in the Philippines in comparison to prices in neighboring countries such as Thailand,

Malaysia and Indonesia. Since 1985, the price of drugs increase faster than the consumer price

index.”71 Even with the enactment of RA 6675 or the Generic Act of 1988, the study revealed, as

to the comparison of drug prices with that of the international index prices of generics, “The

cheapest and most expensive items were found to be 3.3 times and 72.4 times the international

index price respectively.” The study also revealed that the most sold and the cheapest (generic

drugs) were 17.8 times and 8.4 times the international index price respectively with 50% of the

drugs beings sold in the range of 5.5 to 31 times the international index prices. The lowest price

generic was 4.3 times the international index while the most expensive was 54.4 times the same

index.72

Medicines in the Philippines are indeed more expensive including that of the generic

medicines. This excludes the fact that hospitals also has to jack up the prices of medicines. In a

study by Bienvenido Oplas Jr. entitled Access to Medicines through Politics: Preliminary

Assessment of Drug Price Control Policy in the Philippines, Oplas cited a report by Dona

Pazzibugan on the Philippine Daily Inquirer last September 16, 2009. The report cited the words
70
Maria Christina I. Alarilla, “Overview of Health Sector Reform in the Philippines and Possible Opportunities for
Public-Private Partnerships” (Asian Institute of Management, February 2010), 9, accessed January 12, 2017,
https://www.google.com.ph/url?
sa=t&rct=j&q=&esrc=s&source=web&cd=10&cad=rja&uact=8&ved=0ahUKEwiEhP3MpLvRAhXGi5QKHdSUA
EcQFghSMAk&url=http%3A%2F%2Fwww.aim.edu%2Ffiles%2Fdownload
%2F131&usg=AFQjCNGdiHTsCYXQ41-9aASkxrmmUoRx2Q.

71
Dennis B. Batangan, “The Prices People Have to Pay for Medicines in the Philippines” (Institute of Philippine
Culture Ateneo de Manila University, Philippines), 7, accessed January 12, 2017,
http://pcij.org/blog/wp-docs/The_Prices_People_Have_to_Pay_for_Medicines_in_the_Philippines.pdf.

72
Ibid., 11.

43
of the president of Private Hospitals Association of the Philippines (PrHAP), Dr. Rustico

Jimenez, who said that “…member hospitals had jacked up prices of their services because of the

government’s maximum drug retail price (MDRP) policy.”73

Since health care delivery involves not just within hospital premises or health care

institutions, but through medical outreach programs as well, the church’s hospital institutions

have conducted such outreach programs to various communities. As reflected on VCMCs

Souvenir Program last 2012, they conduct regular medical mission activities. For the said

souvenir program, it reflected that they have conducted such medical mission activities at UCCP

Mabinay Central Church, Mabinay, Negros Oriental; at UCCP Juan Quiñones Memorial Church,

Banhigan, Badian, Cebu; and at Sipaway Island, Sipaway, San Carlos City, Negros Occidental.74

Although there is this noble intention by the hospital institution to serve indigent people

and their families with some medical services, especially through medical outreach programs,

there are still those underlying factors that would make the delivery of health care difficult to

most Christians on this present day. According to the book written by historian Amanda

Porterfield entitled Healing in the History of Christianity, she acknowledged some of those

underlying factors that directly or indirectly affects the effectivity of a medical outreach

program. She said, “Over the centuries, many Christians practiced medicine as part of their

religious outreach and employed it to recover natural health as God allowed. But relationship

between Christianity and medicine, and the boundaries between them, have always been

complicated. Even when extreme Christians denied themselves natural remedies in order to

prove their faith, they used medicine as a metaphor for Christ, the sacraments, the scriptures, and

73
Bienvenido Jr. Oplas, “Access to Medicines through Politics: Preliminary Assessment of Drug Price Control
Policy in the Philippines” (Minimal Government Thinkers, Inc., October 14, 2009), 26, accessed January 12, 2017,
http://www.minimalgovernment.net/media/mg_20091014.pdf.

74
“Medical Mission Activities,” VCMC Souvenir Program, April 10, 2012, 50–55.

44
the blessings of the saints. Toward the other end of the spectrum, Christians enthusiastic about

medicine as a primary expression of Christian service often insisted on its secondary status with

respect to conversion.”75

Biblical Theological Framework

Out of the aforementioned review of related literatures and studies, healing is indeed a

vital part in God’s mission. Healing is making known God’s love, through God’s compassion to

God’s people who are in pain and in distress because of bodily diseases, illnesses or even

disabilities. Although God’s compassion to heal God’s people is for everyone regardless of a

person’s race, gender, religious affiliation and even social status, God nevertheless has special

attention to the poor. God’s compassionate healing of God’s people is indeed part of God’s vast

mission to bring forth God’s kingdom here on earth, here and now, until its consummation upon

the return of Christ Jesus our Lord. God’s mission of healing is also embodied through the life

and ministry of Jesus Christ our Lord and is then passed on to Jesus’ disciples and then to the

Church so that God’s mission to heal God’s people can still continue and progress for God’s

greater glory.

A number of biblical narratives that accounts on healing can be seen throughout the

Bible, especially to those who are helpless, the poor and the neglected in the society. In the Old

Testament, one of the most prominent stories of healing and the eventual coming back to life of

the son of a widow in a town called Zarephath is recorded in 1 Kings 17:17-24. In the New

Testament, one of Jesus’ prominent ministry is of course healing. In fact, according to Matthew

4:23-24, aside from Jesus teaching and preaching the kingdom of God, Jesus healed every

75
Amanda Porterfield, Healing in the History of Christianity (New York, USA: Oxford University Press, 2005),
141.

45
disease and every infirmity among the people, where his fame has even spread throughout Syria.

Since the context of Jesus’ life and ministry was within a period of great poverty and distress,

most of those who came for healing were of course the poor and the needy during Jesus time.

Jesus kind and miraculous acts of healing was making known not just God’s compassion to

God’s people but also making known God’s kingdom through that same compassion.

God’s compassion has always been the driving force that led God to be born as a human

being, making known God’s kingdom through Jesus Christ’s acts of loving kindness (especially

through the miracles of healing) that culminated through Jesus’ death on the cross for the

salvation of all creation. God’s compassion exhibited through the miraculous acts of Jesus’

healing in the biblical narratives were indeed attuned to the healing mostly of the poor and the

needy – those who are incapable of acquiring for themselves healing in a time where only the

rich ones can acquire proper and expensive medical attention and care.

The kingdom of God is indeed a kingdom of equality, of peace and of justice. That for

those who cannot avail for themselves healing in a society where only the rich can acquire sound

medical attention and care, God assures the poor and those in need of such healing that God

offers them healing as well. This is the kind of mission, God’s mission that is reflected in Jesus’

ministry of healing that did not end with him on the cross but that also transpired in the life and

ministry of the early disciples and of course one that is passed on to the Christian Church as well.

Today, more than ever, God entrusts the Christian Church to continue and to pursue

God’s mission of healing, especially to those who cannot afford for themselves one. With the

healing efforts of the church, especially to the poor, God’s people can know God’s kingdom.

This is indeed the church’s greatest challenge in an age where health and healing can only be

acquired if one has the financial means. To this, the UCCP is also endowed with the call to

46
continue to make known God’s kingdom through its missional efforts especially through its

healing ministry.

FIGURE 2. Conceptual Model of the Study

BIBLICAL THEOLOGICAL BASIS OF HEALING

 God’s compassion to heal God’s people, especially to the poor
 Jesus’ healing ministry to all the sick and distressed due to bodily diseases, illnesses or
disabilities is to make known God’s kingdom to all people, especially to the poor.
 The Christian Church is endowed with the same task of providing healing to those who
are distressed due to sicknesses or diseases especially to the poor on a time where health
and healing has become a commodity but only affordable for those who have the financial
capacity.

UCCP MINISTRY FOR HEALING

 Establishment of healing institutions. Visayas Community Medical Center in the
Visayas region located in Cebu City and Brokenshire Integrated Health Ministries, Inc.
located in Davao City for Mindanao.
 Healing for the masses. The poor are provided with utmost care and attention both
within the premises of the hospitals and through medical outreach programs and
ministries.
 Making known God’s Kingdom. Where healing is continued by the church through its
healing institutions and where healing is provided especially to the poor and distressed
due to some bodily illness, disease or disability, then the kingdom of God is made known.

IMPACT ON UCCP MINISTRY FOR HEALING

 Alignment of the different UCCP health institution’s VMG to that of God’s mission of
compassionate healing.
 Making health and healing more affordable for those who cannot afford sound health care
47
and attention.
 Vigorous medical outreach program that is sustainable and one that truly empowers the
 CHAPTER III

DATA PRESENTATION

This chapter involves presentation of the data collected from the CEO of the Visayas

Community Medical Center, admitted patients as well as patients that sought for treatment on the

hospital’s out-patient department and also from the beneficiaries of the hospital’s medical

outreach program. As a means of introducing this chapter, a brief overview of the history of the

establishment as well as its life and ministry of the Visayas Community Medical Center as

representing the healing ministry of the UCCP will be presented.

Visayas Community Medical Center – A Brief Overview. According to VCMC’s

website, spearheaded by the Department of Internal Medicine, the hospital’s first building was

established on April 6, 1952 “…by the American Missionaries in a prime property owned by the

United Church of Christ in the Philippines. It was a joint project of the Presbyterian Mission of

the United States of America and the emerging United Church of Christ in the Philippines.” 76

The hospital’s souvenir program in celebration of its 60th founding anniversary last April 2012

further explained that the hospital’s establishment “…was grounded with the objective of

rendering service to the community taking into consideration the wholeness of man caring for

his body, mind and spirit.”77 The hospital was first managed by the outgoing American

76
“Visayas Community Medical Center Department of Internal Medicine,” accessed September 5, 2017,
https://vcmcim.page.tl/Home.htm.

77
Danielito P. Cabardo and Rose D. Baclayon, “VCMC History: The Journey,” VCMC Souvenir Program, April 10,
2012, 1.

48
missionary, Dr. William MCAnlis and two years later, in 1954, he was replaced by the first

Filipino Medical Director, Dr. Pedro Sison.

Five years after its establishment, however, the Executive Committee of the General

Assembly of the UCCP voted to close the hospital. The main reason was due to “lack of

patronage problem,”78 since the name of the hospital then connotes that it was only exclusive to

Evangelicals or Protestants. Thus, in a location where majority of the residents are members of

the Roman Catholic Church, many patients opt out of having to be admitted or even use the

medical services of a Protestant hospital. This led to the introduction of the hospital’s new name,

the Cebu Community Hospital, which was then had about 25 bed capacity.

During the administration of Mr. James C. McGilvray as hospital administrator in 1958,

with the help of his wife, Dr. Eva McGilvray, “…they paved the way to the first outreach clinic

in Binaliw and Cabangahan and later to other areas of Cebu Province as well as to the islands of

Visayas and Northern Mindanao.”79 The medical outreach program of the hospital then even

reached to the island of Masbate and the project was named Masbate Mobile Clinic. According

to the historical committee of VCMC, because of the medical outreach programs conducted by

the hospital, the hospital then “…was seen to be the bearer of the spirit and mind of God

necessary for the building of a better world.” 80 The following year, on March 5, 1959, the

Women’s Auxiliary department of the hospital was established still coming from the efforts of

Dr. Eva McGilvray and Mrs. Merilyn Winship.

From 1962 to 1968, under the leadership of the hospital’s medical director then by the

name of Dr. Chien Shen Su, the hospital grew to become a 71 bed capacity hospital with the

78
Cabardo and Baclayon, 1.t

79
Cabardo and Baclayon, 1.

80
Cabardo and Baclayon, 2.

49
addition of the Delivery Room, the OB wards and the McAnlis Memorial Wing. During that

time, the hospital’s 71 bed capacity was the largest in the whole of Cebu. With the hospital’s

expansion, latest medical equipments were also added that came mostly as donations from

fraternal foreign agencies. During this time, it was known that the “…hospital had even more

gained popularity all over Visayas and Mindanao especially during the launching of a special

project for the children with cleft lip and palates which was initiated by Dr. And Mrs. Paul

Holladay.”81

During the tenure of Dr. Pacita Libi-Co as the hospital’s Medical Director the hospital

has further expanded. During her term, “…the Annex building 1 and 2 were opened thus

increasing the bed capacity to 150. The basement area was developed as a Neuro-Psychiatric

ward to provide specialized care for the mentally and emotionally disturbed patients. The

following year 1973, the Physical Therapy Unit was established under the supervision of Dr.

Nathan Bailey.”82

As the hospital is considered as the service arm of the UCCP through its healing ministry,

“…the hospital’s Chapel plays an important role at the center of its community life. It is where

spiritual nurture is experienced by those who passed through its portals and the sanctuary for

those who seek special time with the Lord.”83 In 1975, the first full-time chaplain of the hospital

was Rev. Alejandro L. Bingtan, Sr. The present chapel, which is now located at the heart of the

hospital, is named the Bishop G. Iyoy Memorial Chapel.

For the succeeding years to come, the hospital has been into some downfalls that almost

led to its closure, but on the other hand, some major achievements as well. During the time of

81
Cabardo and Baclayon, 2.

82
Cabardo and Baclayon, 2.

83
Cabardo and Baclayon, 2–3.

50
Mr. Ludovico S. Agulto, as the hospital’s Administrator from January 1981 to September 1986,

the name of the hospital was changed in 1982 into Metro Cebu Community Hospital. It was also

during the middle of his tenure, in 1984, that a labor strike occurred. The said strike “…nearly

closed down the hospital. But it came as a sort of a blessing in disguise for it brought the whole

hospital community an established healthy labor-management relationship that became a unique

and elated example for other hospitals in Cebu City.”84

Mr. Agulto was succeeded by Mr. Robert Schaare as the Hospital Administrator in 1986.

Mr. Schaare’s tenure as the Hospital Administrator was short-lived because the following year,

he was then succeeded by Rev. Gregorio P. Iyoy. It was then with the appointment of Dr. Eli Ar

Belarmino as the hospital’s Medical Director in 1991, still with the administration seen through

by Rev. Iyoy, that the “…Hospital became a Tertiary Care Training Institution with five

Departments accredited to give affordable and excellent service to the greater middle class of the

Cebuano populace and outlying provinces in the Visayas and Mindanao. These departments were

the Department of Internal Medicine, Family Medicine, Surgery, Pediatrics and OB-Gyne. With

that too was the increase in the number of bed capacity to 200 from 150.”85

Amidst all the successes that the hospital has gained during the administration of the late

Rev. Gregorio P. Iyoy, it was also, however, during his time that the hospital went through

another labor strike that led to several court cases. That said labor strike was worse than the

previous one since it “…was participated by the 60% of the workforce which resulted to the

termination of 108 employees.”86 According to the historical committee of VCMC, the said strike

84
Cabardo and Baclayon, 3.

85
Cabardo and Baclayon, 4.

86
Cabardo and Baclayon, 4.

51
also led to the ruining of many relationships among church members that eventually, as said

earlier, led to court cases.

Even amidst one of the greatest trials that the hospital has experienced, the hospital

continued its operation that also led to some major feats from the time of its establishment. In

May 20, 1999, the Kidney Center of the hospital was opened and several months after,

specifically on October 1, 1999, the Securities and Exchange Commission (SEC) approved then

the new and current name of the hospital naming it the Visayas Community Medical Center.

With the renaming of the hospital, this has made the institution a place of healing not just for the

residents of Cebu but also to the people hailing from the different parts of the Visayas region and

even of those coming from Mindanao.

The following year, the UCCP Church has decided to establish a Clinical Pastoral

Training Center. Together with the request of Rev. Peter Demberger of the Asian Department of

the United Evangelical Mission (UEM), the Clinical Pastoral Education Program was made

available not only for the Cebu participants but also coming from other member churches in Asia

of UEM. Rev. Demberger’s request came at a time when there was a deep sense of urgency for a

CPE training program especially member churches of UEM coming from Indonesia. Thus,

another major feat in the life and ministry of the healing ministry of the UCCP was the

development of CPE with the first CPE Course conducted last June 11 to July 20, 2001. The

development of the CPE program was credited through the efforts of the Hospital Chaplains

namely the Rev. Nathaniel P. Sanchez, Rev. Danielito Cabardo, Rev. Esther Gelloagan and also

with the help of Rev. H. Ostermann who was the German partner sent by the UEM.

After the retirement of Rev. Gregorio P. Iyoy, it took the Board of Trustees of the

hospital, who was then chaired by Rev. Mequias R. Camba, a year and half to find a suitable

52
replacement of the vacated position as the hospital’s administrator. In 2001, the Board of

Trustees decided to appoint as Acting Administrator Mrs. Maria Lope E. Balatbat, who was the

former Assistant Administrator. She was then succeeded by Mr. Madison M. Villavito as the

new Hospital Administrator until 2004.

Another crisis faced the hospital during the time of Mr. Villavito’s administration. It was,

according to the historical committee, “…a financial controversy when its trusted person in the

Business Office failed to account a large sum of money. This incident unfortunately led to the

replacement of the Administrator thus making him unable to finish his term.” 87 Consequently,

after such controversy, “…the Board of Trustees appointed Mrs. Wivin Singson as the Officer-

In-Charge for the Business Office of the hospital while Dr. Everett L. Mendoza, who was then a

BOT member, was appointed Interim Administrator in 2005 until 2006 with Dr. Cyd C. Raagas

as the Medical Director. The Board appointed at the same time Rev. Mequias R. Camba as the

Interim Finance Officer and consequently appointed as the Assistant Administrator.”88

With the appointments of the individuals cited above, according to the historical

committee, they were able to successfully steer “…the hospital to full recovery by putting a

control system both internal and external. But a problem arose between the two executives thus

creating a crack to the good relationship. This problem later led to the appointment of Rev.

Mequias R. Camba Jr. as the new Administrator in June 2006.”89 Rev. Mequias “Mike” Camba

Jr. was later joined by Dr. Eli Ar Belarmino as the new Medical Director in June of 2008 after

the term of Dr. Cyd Ragas has ended more than two years ago on May of 2006.

87
Cabardo and Baclayon, 5.

88
Cabardo and Baclayon, 5.

89
Cabardo and Baclayon, 5.

53
 The partnership of Rev. Camba and Dr. Belarmino has “…resulted into unbelievable

accomplishments, series of recognitions, technology enhancements and acquisition of the VCMC

state of the art facilities. With the newly approved Organizational Structure set by the Board,

Rev. Mequias R. Camba, Jr. functioned not just the Administrator but elevated as the Chief

Executive Officer (CEO).”90

The significant changes and accomplishments under the administration of both Rev.

Camba and Dr. Belarmino were highlighted by the historical committee through, “First …was

the creation of the new Organizational structure for the Hospital as conceptualized by Dr. Alex

Montes, the Administrative Assistant for External and Internal Affairs. Second… was the

elevation of the Nursing Service Head to Nursing Service Director as a part of the third

Executive Officers along with the CEO-Administrator and Medical Director. Third, the

purchase of the first (2 slice) CT Scan for Visayas Community Medical Center and the

development of the “Adopt-A-Room” Sponsorship. Fourth was the certification or recognition

given by Philhealth to VCMC as CENTER FOR SAFETY in May 1, 2010 to April 30, 2011 and

then as CENTER FOR QUALITY the following year. Not to forget the realization of the

Banhigan, Badian Community Outreach Immersion Program (VCMC-JQMC) last February 7,

2010 and the expansion of (the) Medical Mission to other far flung municipalities outside Cebu

province.”91 Moreover, it was also during the time of Rev. Mequias Camba’s administration that

a six-storey multipurpose building (with a mezzanine and a basement) was built in front of the

old hospital structure. The building was supposedly intended to house doctors’ clinics on the

upper floors. Later though, because of the delay of its construction that later contributed to the

accumulating due payments in the bank where the cost of the building was loaned, the building

90
Cabardo and Baclayon, 5.

91
Cabardo and Baclayon, 5–6.

54
now is being managed by the Shalom Center of the UCCP. Thus, instead of having clinics in the

upper floors, the rooms are retrofitted to serve as rooms for travelers. The current CEO –

Administrator of VCMC by the name of Mrs. Susan S. Claro last January 6, 2016, eventually

succeeded Rev. Mequias R. Camba Jr.

Aside from presenting earlier UCCP’s Mission statement about healing, it is but

appropriate at this point to also present VCMCs vision, mission and goals, which are as

follows:92

Vision

Visayas Community Medical Center, a church-owned institution of the

United Church of Christ in the Philippines (UCCP), envisions to provide a holistic

quality patient care in the hospital and in the community settings through

competent, compassionate and dedicated staff using the state-of-the-art

technology.

Mission

VCMC commits its life, work and resources to a holistic healing ministry

as an act of obedience to the will of our Lord Jesus Christ for the attainment of a

wholesome individual and community life through the conduct of preventive,

curative and rehabilitative health care delivery system.

Although VCMC’s mission statement is not specific in catering to the medical needs of

the poor as compared to the UCCP’s healing statemetn, two of its expressed goals have some

inherent thoughts to this. The third goal says “To provide tender loving care to patient(s)” while

92
“VCMC Vision, Mission and Goals,” VCMC Souvenir Program, April 10, 2012.

55
the sixth also says, “To encourage personnel to actively participate and involve themselves in

community outreach programs.”93

Profile of the Respondents. Since the focus of this study is on the health care delivery

system of the poor, whether there is one provided by the Visayas Community Medical Center,

the respondents therefore are the patients (both in-patients and out-patients) of VCMC and also

recipients of the hospital’s medical outreach program. The study was conducted from July 24 –

August 20, 2017 with a total of 84 respondents; 23 respondents from the patients confined at the

hospital’s ward sections, while 21 respondents were from those seeking medical help from the

out-patient department of the hospital, and another 40 respondents from the beneficiaries of the

medical outreach program of the hospital. Out of the 84 respondents, however, two (2) did not

participate in the study by not signing the consent form. Thus, there will be 82 respondents’ data

that will be presented in this study.

The characteristics of the human resources, especially the demographic profiles are

presented in figure forms using frequency of responses.

The demographic profile of the respondents includes gender, age, marital status, number

of dependents, religious belief, as well as the denomination of which the patient or person is

affiliated.

93
Ibid.

56
 80

70
62
60
Number of Respondents

50

40

30

20 18

10
2
0
Male Female Others
Gender

FIGURE 3. Distribution of Respondents According to Gender

Figure 3 shows that out of the 82 respondents, there were eighteen (18) male participants,

sixty-two (62) female participants and two (2) who did not choose to signify their gender

orientation.

57
 80

70

60
Number of Respondents

50

39
40

30 28

20
10
10
2 3
0
15-18 19-24 25-54 55+ None
Age Group

Figure 4. Distribution of Respondents According to Age Group

Figure 4 shows the distribution of the respondents’ age according to different age groups

or brackets. Two (2) respondents belong to the 15-18 age range. On the other hand, ten (10)

respondents belong to the 19-24 age group. While there are thirty-nine (39) respondents in the

25-54 age group and twenty-eight (28) more from the 55 and up age group. There are, however,

three (3) respondents, who chose not to reveal their respective information that pertains to their

age.

58
 80

70

60
Number of Respondents

50
50

40

30
22
20

9
10
0 1
0
Single Married Separated Widow(er) None
Marital Status

Figure 5. Distribution of Respondents According to Marital Status

Figure 5 shows that out of the 82 respondents, there are twenty-two (22) who are still

single and fifty (50) of the respondents are already married. The rest of the data shows that none

of the respondents say that they have been separated with their spouses while nine (9) of them

have indicated that they have been a widow or a widower at the time of the study. There was also

one (1) respondent who chose not to signify his/her marital status.

59
 80

70

60
Number of Respondents

50
43
40

30

20
15
12
10 8
4
0
one-two three-four five-six seven-nine No Dependents
Number of Dependents

Figure 6. Distribution of Respondents According to Number of Dependents

Figure 6 shows that most of the respondents, forty-three (43) to be exact, do not have

dependents at the time of the survey. On the other hand, there were fifteen (15) respondents who

have one to two dependents, twelve (12) respondents have three to four dependents, eight (8)

respondents have five to six dependents, while there were four (4) respondents who have seven

to nine dependents.

60
 80
74
70

60
Number of Respondents

50

40

30

20

10 6
2
0
Christian Others None
Religious Belief

Figure 7. Distribution of Respondents According to Religious Belief

Figure 7 shows that out of the 82 respondents, seventy-four (74) are Christians. There

were only two (2) respondents who are not considered Christians (this will be shown in detail as

to the name of the churches where they are members of in figure 8) and six (6) of them chose to

signify that they do not have any religious affiliation.

61
 80

70

60
Number of Respondents

50
42
40
30
30

20

10 6
2 1 1
0
UCCP Roman Catholic Charismatic Unitarian (UPC) Iglesia ni Kristo None
(Born Again)
Church Affiliation

Figure 8. Distribution of Respondents According to Denomination or Church Affiliation

According to this data in figure 8, forty-two (42) of the respondents are UCCP members.

Thirty (30) respondents, on the other hand, are members of the Roman Catholic Church. There

are also two (2) respondents that are affiliated with a Charismatic Church that the two

respondents relate to as being Born Again Christians. The two (2) “Others” displayed in figure 7

were members of Unitarian (UPC) Church and the Iglesia ni Kristo Church. As mentioned

above, there were six (6) respondents who chose to signify that they do not have any religious

affiliation.

62
 Result of the survey questions. As mentioned earlier, the survey was conducted from

July 24 – August 20, 2017. From July 24 – August 18, the survey was conducted within the

premises of the hospital with forty-four (44) respondents. Twenty-one (21) respondents were

from the Out-Patient Department of the hospital while twenty-three (23) respondents came from

the Ward Sections of the hospital as in-patients, namely the Medical and the Surgical Wards.

Two (2) of those respondents did not participate in the study by not signing the consent form that

is one from each section or department. Therefore, there are only 42 active respondents from the

said departments.

Last July 30, 2017, a survey was also conducted in one of the communities that VCMC

was able to serve through its Medical Outreach Program. This particular community is at

Barangay Mahawak, Medellin, Cebu, which is about 119 kilometers from Cebu City located on

its northern part. There were twenty-six (26) respondents in that particular survey that was done

in UCCP Mahawak where VCMC used the church as its base of operation for the said medical

outreach program. On the other hand, last August 20, 2017, another survey was conducted at

Barangay Banhigan, Badian, Cebu, which is about 104 kilometers from Cebu City located on its

southwest part. On that particular survey, there were about fourteen (14) respondents. The survey

also took place at the UCCP Church in Banhigan, Badian, named Juan Quiñones Memorial

Church, which also served as the base of operation for the said medical outreach program.

Only the in-patients in the ward sections, the patients from the OPD and the beneficiaries

of the hospital’s medical outreach program are the respondents of this study since they are the

only persons from the said sections or departments that are being perceived where the poor

would usually avail of the hospital’s services.

63
 The survey contains six questions. The survey questionnaire for the in-patients as well as

for the out-patients are similar in nature. Whereas the survey questionnaire for the communities

that served as beneficiaries of the hospital’s outreach program have the same first three questions

with that of the in-patients and out-patients. However, the last two questions were tailored for the

people at the community level who have been beneficiaries of VCMC’s outreach program with

the third question not included since these outreach programs are located within the premises of

the UCCP church. Therefore, the respondents already know that the outreach program is

spearheaded by the UCCP Church itself.

The survey, through its questions, seeks not only to find out if the respondents are

financially able to spend for the medical treatments they are going through but also to know

whether or not the hospital has still remained true to its mission in providing healing to the poor

through the experiences of the respondents themselves in VCMC. Moreover, the survey is also

created in getting the responses of the respondents as to how the hospital can continue its mission

in providing healing to the wider community, especially to those who do not have the capacity to

provide for themselves descent medical attention.

Furthermore, the study, as to its respondents is concerned, is not only limited to the

responses of the patients or only the beneficiaries of the hospital’s medical outreach program.

The CEO-Administrator of the hospital, Mrs. Susan S. Claro, is also part of the study in getting

the needed information from the side of the administration. This will clarify if the hospital is still

purposeful in doing its mission as an institution of the UCCP Church in providing the needed

healing to those who are in dire needs.

64
 Since the survey was conducted in three different sections, areas or departments of

healing in VCMC, then it is but proper to show the result of the survey according to the three

different sections.

In-Patients

As mentioned earlier, there were twenty-three (23) respondents from the in-patients.

These respondents were from the medical and surgical ward sections of the hospital. There was,

however, one (1) respondent who did not participate in the study by not signing the consent

form. So there were only twenty-two (22) respondents’ responses that will be reflected here.

Family’s Overall Monthly Income. The study first identifies the patient, together with

his or her family’s overall monthly income through a certain financial bracket. This will

determine if the patients do have the financial capacity to provide for their medical needs that

will also be reflected in the second survey question. As for the first survey question, out of

twenty-two (22) respondents, there were seventeen (17) respondents whose monthly family

income is below ten thousand pesos (Php 10,000.00), while only one (1) has a family monthly

income within ten to fifteen pesos (Php 10,000 – 15,000), two (2) are within the range of fifteen

to twenty thousand pesos (Php 15,000 – 20,000), one respondent is within twenty-five to thirty

thousand pesos (Php 25,000 – 30,000) and also one respondent who signified that their family’s

monthly income is within the thirty-five to forty thousand pesos (Php 35,000 – 40,000) bracket.

This can be shown on the Figure 9 below.

65
 22

20

18 17
16
Number of Respondents

14

12

10

4
2
2 1 1 1
0 0 0
0
Below 10k 10k - 15k 15k - 20k 20k - 25k 25k - 30k 30k - 35k 35k - 40k More than
40k

Monthly Family Income

Figure 9. Distribution of In-Patients Respondents According to Family Monthly Income.

Respondent Family Income Capable to Sustain Medical Needs. Out of twenty-two (22)

respondents, only one (1) respondent has signified that he/she has the financial capacity to

sustain his/her confinement at the time of the study. The rest of the respondents, of course,

signified their financial incapability to sustain their medical needs during their confinement.

66
 24

22 21
20

18

16
Number of Respondents

14

12

10

2 1
0
Incapable Capable

Financial Capability

Figure 10. Distribution of In-Patient Respondents According to Their

Financial Capability During Confinement

Knowledge of VCMC as a Religious Institution. The respondents were also asked if they

have knowledge or prior knowledge that VCMC is managed by a religious institution, which is

the UCCP. Of the twenty-two (22) respondents, ten (10) said that they already know that VCMC

is managed by a religious institution. Twelve (12), on the other hand, said that they do not have

any knowledge either during or even before the respondent’s confinement.

67
 22
20

18
16
Number of Respondents

14
12
12
10
10
8

6
4
2

0
Yes No
Knowledge of VCMC Managed by a Religious Institution

Figure 11. Distribution of In-Patient Respondents According to Knowledge of VCMC

being Managed by a Religious Institution

VCMC Healing Ministry Comparable to Jesus’ Healing Ministry. The respondents

were also asked if the healing ministry of VCMC, since a religious institution is running it,

shows or reflects the healing ministry of Jesus Christ. Out of the twenty-two (22) respondents,

twelve (12) provided a positive response while ten (10) has a negative response about the

question. This is reflected on the chart below labeled as figure 12.

68
 22
20

18
16
Number of Respondents

14
12
12
10
10
8

6
4
2

0
Affirmative Negative
VCMC Healing Ministry Reflects Jesus' Healing Ministry

Figure 12. Distribution of In-Patients Response as to the Healing Ministry of VCMC

Reflective of Jesus Christ’s Healing Ministry

VCMC Remained True to Its Mission. The respondents were also asked if, in relation to

the healing ministry of Jesus Christ, the hospital has remained true to its mission in providing

healing to those who are in need. Of the twenty-two (22) respondents, Fifteen (15) actually

responded affirmatively about the question and only seven (7) responded negatively. This is

shown in the table below labeled as figure 13.

69
 22
20

18
16 15
Number of Respondents

14

12
10
8 7
6
4
2

0
Affirmative Negative
VCMC Remained True to Its Mission

Figure 13. Distribution of In-Patients Response on VCMC’s Faithfulness to its Mission in

Providing Healing to the Poor

Suggestions and Comments. The sixth question of the study’s survey involves asking the

respondents as to “How VCMC, as a mission arm of the UCCP Church in the healing ministry,

can continue its mission in providing healing to the poor?” Out of the twenty-two (22)

respondents, only two (2) of those respondents did not provide any suggestions.

Here are the suggestions and comments of the respondents who are confined in the ward

sections of the hospital. These will be arranged from suggestions that are commonly mentioned

by the respondents.

1) Eight (8) respondents suggested or otherwise commented that the hospital should have

actually understood their financial situation and give them a discount regardless of their

religious affiliation and not only those who are members of the UCCP Church.

70
2) While six (6) respondents suggested if it is possible that the remaining balance of their

hospital bill will be paid through monthly amortization (“data-data” in our Cebuano dialect)

since many of them are not capable of paying their remaining balance in full.

3) Six (6) of the respondents commented or hinted about the hospital’s policy with regards to

down payment or its admission fee. Four (4) suggested that the hospital should impose either

a no down payment policy or a lower admission fee. While the other two (2) respondents

empathically added that the hospital (even mentioning the hospital staffs) should prioritize

life or service to its patients rather than money or profit.

4) The rest of the respondents’ suggestions and comments are quite varied. They range from

suggestions that the insurance coverages should be higher and that the information drive to

poor areas with regards to the mission work of the hospital should be more pronounced.

Some respondents also said that the hospital should solicit more donations and also for the

hospital to conduct more medical missions or free consultations to remote and poor areas

around Cebu province.

Out-Patients

As mentioned earlier, there were twenty-one (21) respondents from the out-patient

department of the hospital. Furthermore, the respondents have different medical needs in availing

for the services of the hospital in the out-patient department.

Family’s Overall Monthly Income. Out of twenty-one (21) respondents, there were

seven (7) respondents whose monthly family income is below ten thousand pesos (Php

10,000.00); five (5) has an income within ten to fifteen pesos (Php 10,000 – 15,000); four (4)

have an aggregate family income between fifteen to twenty thousand pesos (Php 15,000 –

71
20,000); while two (2) of the respondents have a family income between twenty five to thirty

thousand pesos (Php 25,000 – 30,000). One (1) respondent checked the thirty to thirty-five

thousand family income (Php 30,000-35,000) and another one signified a family income of more

than forty thousand pesos (Php 40,000). Only one respondent did not signify to answer this

question. This can be shown on Figure 14 below.

21

18

15
Number of Respondents

12

9
7
6 5
4
3 2
1 1
0 0
0
Below 10k 10k - 15k 15k - 20k 20k - 25k 25k - 30k 30k - 35k 35k - 40k More than
40k
Monthly Family Income

Figure 14. Distribution of Out-Patient Respondents According to Family Monthly Income.

Respondent Family Income Capable to Sustain Medical Needs. Out of twenty-one (21)

respondents, only two (2) respondents signified that they have the financial capacity to sustain

their medical needs at the time of the study while there was one (1) respondent who did not

answer this question. The rest of the respondents, eighteen (18) to be exact, signified their

financial incapability to sustain their confinement.

72
 21

18
18

15
Number of Respondents

12

3 2 2

0
Capable Incapable Undecided
Financial Capability

Figure 15. Distribution of Out-Patient Respondents According to Their

Financial Capability During Check-up at OPD

Knowledge of VCMC as a Religious Institution. The next question was about the

respondents’ knowledge or prior knowledge that VCMC is managed by a religious institution,

which is the UCCP. Of the twenty-one (21) respondents, twelve (12) said that they already know

that VCMC is managed by a religious institution, while seven (7), on the other hand, said that

they do not have any knowledge either during or even before the respondent’s confinement. Two

(2) respondents, on the other hand, are undecided or did not participate in this question.

73
 21

18

15
Number of Respondents

12
12

9
7
6

3 2

0
Yes No Undecided
Knowledge of VCMC Managed by a Religious Institution

Figure 16. Distribution of Out-Patient Respondents According to Knowledge of VCMC

being Managed by a Religious Institution

VCMC Healing Ministry Comparable to Jesus’ Healing Ministry. The respondents

were also asked if the healing ministry shown by VCMC, since it is being run by a religious

institution, shows or reflects the healing ministry of Jesus Christ. Out of the twenty-one (21)

respondents, fourteen (14) provided a positive response while only four (4) has a negative

response about the question. There were also three (3) respondents who are either undecided or

who just did not want to participate in this question. This is reflected on the chart below labeled

as figure 17.

74
 21

18

15 14
Number of Respondents

12

6
4
3
3

0
Affirmative Negative Undecided
VCMC Healing Ministry Reflects Jesus' Healing Ministry

Figure 17. Distribution of Out-Patients Response as to the Healing Ministry of VCMC

Reflective of Jesus Christ’s Healing Ministry

VCMC Remained True to Its Mission. The respondents were also asked if, in relation to

the healing ministry of Jesus Christ, the hospital has remained true to its mission in providing

healing to those who are in need. Of the twenty-one (21) respondents, Fifteen (15) actually

responded affirmatively about the question and only three (3) who responded negatively. There

were also three (3) respondents who either undecided about their answer to the question or who

do not want to participate This is shown in the table below labeled as figure 18.

75
 21

18

15
15
Number of Respondents

12

3 3
3

0
Affirmative Negative Undecided
VCMC Remained True To Its Mission

Figure 18. Distribution of Out-Patients Response on VCMC’s Faithfulness to its Mission in

Providing Healing to the Poor

Suggestions and Comments. Concerning the suggestions (some are stern comments) by

the respondents on the sixth question, out of the twenty-one (21) respondents only two (2) did

not provide any suggestions.

Here are the suggestions and comments of the respondents who availed of VCMC’s Out-

Patient services. These will be arranged from suggestions that are commonly mentioned by the

respondents.

1) There were six (6) respondents who had similar thoughts about how the mission of the

hospital can be more relevant to the poor. However, five (5) of the respondents were so keen

to mention the vision and mission (one also mentioned about the goal) of the hospital while

the other one, although not mentioning about the hospital’s VMG, had a similar thought

about profit. The respondents believe that the hospital should not only review the said vision,

76
 mission and goal statement but also to enact or do them as well. They emphasized that by

becoming true to the hospital’s VMG, the hospital should not prioritize profit in itself but

true service for the people especially in saving lives.

2) Quite connected to the above item, another seven (7) respondents mentioned the high cost of

the services and medications of the hospital. They believe that the hospital can only properly

serve the poor if the prices of the services of the hospital, as well as its medications, are

reasonably priced. One of these respondent also mentioned about accepting those patients

and treat them well even if they are not able to afford the initial down payment that the

hospital requires.

3) The rest of the respondents have varied responses. One suggested that the hospital should

connect with the government and ask for subsidy, seek non-profit organizations so that help

may come, provide free medicines and even suggested for a continuous religious activity

especially on the aspect of prayer. One respondent noted that medical practitioners do not

start their task with a prayer. The respondent thus emphasized the importance of prayer since

a religious institution runs VCMC.

Medical Outreach Programs

The Visayas Community Medical Center was able to hold two separate Medical Outreach

Programs. These were located in both the northernmost part of Cebu in Barangay Mahawak,

Medellin, Cebu and also in the southernmost part of the province located in Barangay Banhigan,

Badian, Cebu. The Medical Outreach Centers were conveniently located at UCCP Churches.

There were twenty-six (26) respondents in Barangay Mahawak and only fourteen (14)

respondents in Barangay Banhigan who were able to benefit of these medical outreach programs

77
of the hospital. It should be noted, however, that during the time of this study, both medical

outreach areas had already been ceased by the hospital due to financial and logistical issues

among other reasons.

Family’s Overall Monthly Income. Out of forty (40) respondents from both areas, there

were thirty-six (36) respondents whose monthly family income is below ten thousand pesos (Php

10,000.00); only one (1) respondent indicated that their family’s overall income is within ten to

fifteen pesos (Php 10,000 – 15,000); while two (2) respondents have an aggregate family income

between fifteen to twenty thousand pesos (Php 15,000 – 20,000); only one (1) respondent

indicated that their family income is between twenty to twenty-five (Php 20,000 – 25,000) and

also another respondent indicated that their family’s income is between twenty-five to thirty

thousand pesos (Php 25,000 – 30,000). This can be shown on Figure 19 below.

40
36
35

30
Number of Respondents

25

20

15

10

5
2
1 1 1
0 0 0
0
Below 10k 10k - 15k 15k - 20k 20k - 25k 25k - 30k 30k - 35k 35k - 40k More than
40k
Monthly Family Income

Figure 19. Distribution of Medical Outreach Program Beneficiaries According to Family

Monthly Income.

78
 Respondent Family Income Capable to Sustain Medical Needs. Out of the eighty (80)

respondents, only three (3) respondents signified that they have the financial capacity to sustain

their medical needs at the time of the study. The rest of the respondents, thirty-six (36) to be

exact, signified that they are financially incapable to sustain their medical needs. This is shown

on the chart below labeled as figure 20.

40
36
35

30
Number of Respondents

25

20

15

10

5 4

0
Capable Incapable
Financial Capability

Figure 20. Distribution of Medical Outreach Program Beneficiaries According to Their

Financial Capability During The Holding of Such Programs in Their Areas

VCMC Healing Ministry Comparable to Jesus’ Healing Ministry. The respondents

were also asked if the healing ministry shown by VCMC, since it is being run by a religious

institution, shows or reflects the healing ministry of Jesus Christ. Out of the eighty (80)

respondents, thirty-three (33) provided a positive response to the question while only seven (7)

respondents have a negative response. This is reflected on the chart below labeled as figure 21.

79
 40

35 33

30
Number of Respondents

25

20

15

10
7
5

0
Affirmative Negative
VCMC Healing Ministry Reflects Jesus' Healing Ministry

Figure 21. Distribution of Medical Outreach Program Beneficiaries’ Response as to the

Healing Ministry of VCMC Reflective of Jesus Christ’s Healing Ministry

VCMC Remained True to Its Mission. The respondents were also asked if, in relation to

the healing ministry of Jesus Christ, the hospital has remained true to its mission in providing

healing to those who are in need. Of the forty (40) respondents, thirty-seven (37) actually

responded affirmatively about the question and only three (3) who responded negatively. This is

shown in the table below labeled as figure 22.

80
 40
37
35

30
Number of Respondents

25

20

15

10

5 3

0
Affirmative Negative
VCMC Remained True To Its Mission

Figure 22. Distribution of Medical Outreach Program Beneficiaries on VCMC’s

Faithfulness to its Mission in Providing Healing to the Poor

Suggestions and Comments. On the fifth question of the survey, the respondents were

asked to give their suggestions as to how the healing ministry of VCMC through its outreach

program can be improved and sustained. Out of the forty (40) respondents, only three (3) did not

provide any suggestion.

Here are the suggestions and comments of the respondents who were able to avail of

VCMC’s Medical Outreach Program. These again will be arranged from suggestions that are

commonly mentioned by the respondents.

1) Twenty-six (26) respondents said that they were hoping that the outreach program of VCMC

will continue. They were saddened that it was discontinued by the hospital. Moreover, they

also asked that more doctors will be sent or if possible permanently assigned in the area and

free medicines as well. One (1) of the respondents added if VCMC can in fact provide a

81
 medical outreach program to every local churches of the UCCP but only those located in

remote and depressed areas that actually needs medical attention like theirs.

2) In connection to the first concern of the respondents, some nine (9) respondents also said that

if ever the medical outreach program of VCMC will continue, they hope that it will not just

happen once a year. These respondents were from Barangay Mahawak since the hospital will

only hold a once-a-year medical outreach program in their area. Unlike in Barangay Badian,

doctors and nurses were actually assigned in the area for some years.

3) The rest of the respondents have varied responses. One commented that the program really

helped them but did not provide any suggestions. Another one suggested if they can also

include minor operations and even dental services in their outreach program. One even

suggested that it would be even more helpful if the hospital will actually build some edifice

in their area. While another one respondent commented that hopefully they will be welcome

in the hospital itself when somehow they need admission even though they do not have

enough financial resources.

VCMC CEO INTERVIEW

During the time of the interview the CEO was Mrs. Susan S. Claro. Currently, she is still

the CEO of the hospital. There were six questions that were tackled during the said interview in

July of 2017. The first question was solely for identification purposes since the interview was

also recorded. Here are the rest of the questions and responses of Mrs. Claro:

1. On the question whether the hospital is still solely managed by the UCCP and all the

members of the board are all members of the church, she said that yes the hospital is still

82
 solely managed by the UCCP Church and that the Board of Trustees of the hospital are also

members of the church.

2. On the question with regards to the consistency of the hospital’s VMG statement compared

to that of the church’s mission statement, she said that the hospital’s VMG statement is

indeed consistent to the church’s mission statement as well as the Biblical understanding of

Jesus’ healing ministry to the poor.

3. In connection with the previous question, the CEO was also asked if the poor patients can

receive some benefits and mitigating measures when they come for treatment in the hospital.

Mrs. Claro said that even before she became the CEO there were already some indigent

programs for the poor patients. Like for those needing a TAHBSO procedure (Total

Abdominal Hysterectomy and Bilateral Salpingo-Oophorectomy) and some other minor

operations, they can apply as indigent so that they can receive the said surgical procedure for

free. Moreover, a Social Worker is also in place at the hospital so that they can also ask for

assistance from the government. During her time as CEO a Tuberculosis Center and HIV

center are also placed in the hospital so that patients with these type of medical needs can

avail free medications.

4. With regards to the question about the medical outreach program, at the time she was not

quite aware of the outreach programs since they were already ceased even before her term.

But she is hoping that the said medical outreach programs will continue in her time. She

believe that depressed, far flung areas must be provided with a medical outreach program. In

fact, during the writing of the latter part of this thesis, the hospital is helping a certain

construction company by the name of JARC owned by a member of UCCP Bradford to do a

monthly medical mission program to various areas here in Cebu in the nearby islands or

83
 areas of the Visayas jurisdiction. The hospital provides for some doctors coming from

different areas of fields or expertise, as well as nurses and other individuals that can provide

medical support. The hospital also provides for some medications and some laboratory tests

and kits for the people. Most common laboratory exam is a Pap Smear test and CBC count

provided by the hospital.

5. On the question if she still has or have programs in mind that can further the healing ministry

of the church through VCMC, she said that as of now, her main priority is to stabilize the

income of the hospital. She believes that when the hospital’s income is stable, then more

programs for the poor can be established. Moreover, she was happy enough that the TB

DOTS and HIV centers are now fully functional and catering to a number of individuals who

do not have the financial capacity to sustain their medical needs.

84
 CHAPTER IV

DATA ANALYSIS AND INTERPRETATION

This chapter involves the analysis and eventual interpretation of the data presented in the

previous chapter. The data that were collected were then processed that would form as the

response to the problems posted in Chapter I of this thesis. The analysis and interpretation of the

data is based on the result of the interview of the CEO and the data gathered through a sampling

method with the in-patients, out-patients and beneficiary patients coming from the communities

that VCMC was able to serve through their medical outreach program.

The Profile of the Respondents. The respondents were initially made to fill out their

profile that included their names (optional), their age, gender, marital status, number of

dependents, religious belief and their church affiliation or the denomination that they belong to.

Their profile is equally important in this study since through the data collected, this may further

help and improve the healing mission of the church through VCMC.

For example, the study revealed that more women are seeking medical help than men.

During the making of this study, about 76% (62 respondents) were female while there were only

22% (18 respondents) that were male. With this result, the study coincided with the report of

Fritzie Rodriguez in Rappler published last March 25 of 2014. The study revealed the plight of

women (including girls) that accounts for 60% of the world’s chronically hungry. Quoting the

report of the International Labor Organization, Ms. Rodriguez wrote that “In the Philippines,

85
women provide 84% of the total ‘household time allocated to child care,’ the International Labor

Organization (ILO) report… Isolating a woman to domestic roles not only compromises her

economic independence, but also her autonomy over deciding for her own body, health, and

basically – her life. This can push women further into poverty, potentially increasing their

vulnerability to hunger and other health risks.”94

More women are indeed seeking medical help for various medical conditions. Although

the respondent’s medical condition was not a part of this study since that would mean an

infringement of their legal rights to the secrecy of their medical attention. However, most of the

women respondents coming from the out-patient department and in the medical outreach

programs seek medical attention with regards to their obstetrics and gynecological concerns.

Men, on the other hand rarely seek medical attention since, according to Dr. Rafael Castillo’s

article published last September 17, 2016 entitled Missing the Basic in a Basic Checkup, men

usually “...would reason that their doctor would just tell them to quit their smoking, reduce their

alcohol intake, and avoid eating fatty foods; and they’re not willing to do that.”95 Aside from this,

many men would mostly contend that they do not have the resources for a check-up and that

going for a check-up would also mean more wasted time for them. Most men will only go to a

hospital or for a medical check-up when their medical condition is already alarming or getting

worse.

This is quite alarming on a clinical perspective with regards to men’s attitude with their

health. Since a clinical study conducted at John Hopkins University showed that women might

even have a longer life expectancy than most men because of the latter has an advantageous

94
“Why Many of the Hungry Are Women,” Rappler, accessed July 17, 2019,
http://www.rappler.com/move-ph/issues/hunger/53801-gender-inequality-women-hunger.

95
Rafael Castillo, “Missing the Basic in a Basic Checkup,” accessed July 24, 2019,
https://business.inquirer.net/215006/missing-the-basicin-a-basic-checkup.

86
physical and biochemical make-up. According to a research by Dr. Sabra Klein, who is a

biologist in the Bloomberg School of Public Health at the John Hopkins University revealed that

“While women show a higher inflammatory immune responses to pathogens during their

reproductive years, that response decreases as they age. Conversely, men’s inflammatory

response increases with age. Testosterone is anti-inflammatory, so its lower levels in older men

could explain this phenomenon.”96 Dr. Klein’s study revealed that women might have a longer

life expectancy than men because of their ability to actively respond to diseases.

In conclusion, with regards to the gender of the respondents, because of the financial and

seemingly unequal status or situation of women in the country, women during the time of this

writing have a higher health risk compared to men even though clinical studies show otherwise.

Men, on the other hand, stand to have an increasing health risk even though not many of whom

would want to go for a medical check-up or seek medical help. That is why this study revealed

that more women were respondents of this study.

The result of the profiling also revealed that, although various age groups were well

represented during the study, the working class age groups (25-54 years old) were the highest in

the study with thirty-nine (39) respondents. They were closely followed by the retirable age

groups (55 and above) with twenty-eight (28) respondents. According to a study conducted by

the Philippine Statistics Authority, ages 25-54 years of age has the highest numbers of working

Filipinos, comprising 56.3% of the population in the following year or the year 2020. This is

followed by ages 15-24 with 25.7% and then 18.1% of those whose age are from fifty-five (55)

and above.97
96
“Why Sickness and Health Can Look Different for Women Than Men,” accessed July 18, 2019,
https://www.hopkinsmedicine.org/research/advancements-in-research/fundamentals/in-depth/why-sickness-and-
health-can-look-different-for-women-than-men.

97
“The Changing Demographics of the Philippine Workforce (First of a Three-Part Series)” (Department of Labor
and Employment, July 2006), 3, https://psa.gov.ph/sites/default/files/vol10_15.pdf.

87
 This points to the fact that the 25-54 age groups are the most vulnerable age groups with

regards to health concerns. Remember that most of these respondents are female with

approximately thirty-six (36) respondents in this age group. This would mean that because of

their living condition and social as well as financial status and work-related issues, these women

could have had various medical conditions as they sought for medical intervention in VCMC.

Moreover, this age group are the most physically and emotionally stressed among the age groups

since most of the respondents are working and also have a family to take care as well.

Following the 25-54 age group in the study are the fifty-five (55) and above age groups

who are considered on a retirable age. Most of these respondents’ age group, however, come

from the medical outreach programs of VCMC with a total of twenty (20) respondents.

Understandably, these respondents who availed of the outreach programs of VCMC find it more

comfortable and also financially helpful for them since most respondents have an aggregate

family monthly income of less than ten thousand pesos. This will be reflected later in this paper.

The next two items in the initial profiling of the respondents are about their marital status

and the number of dependents. These two items are quite relevant in connection to the first two

questions of this survey that pertains to the respondents’ monthly aggregate family income as

well as their capacity during the time of their hospitalization (in the case of in-patients) or check-

up (in the case of out-patients and those patients catered by the medical outreach program). The

result of the study showed that married individuals made the most of the respondents numbering

about fifty (50). They are followed by single respondents numbering twenty-two (22) and then

the widow/widower with about only nine (9). With regards to the number of dependents, even

though there were only three (3) respondents who belonged to the 15-18 age group, there were

remarkably forty-three (43) respondents without dependents. Of those who had dependents,

88
fifteen (15) respondents signified that they have 1-2 dependents, while twelve (12) respondents

said that they have around 3-4 dependents in their care. There were also eight (8) respondents

who have 5-6 dependents and only four (4) respondents who said that they have 7-9 dependents

under their care.

These particular parameters, marital status as well as the number of dependents are

important factors in determining not only their financial capacity during the time of the medical

intervention that they sought for but also an important factor in determining that majority of the

respondents are indeed on the poverty level during the time of the study. This means that the

larger the family, the more that this family will suffer poverty and therefore quite difficult for

them to acquire proper medical attention. In the outcome of the study conducted by Aniceto C.

Orbeta Jr. entitled Poverty, Vulnerability and Family Size: Evidence from the Philippines, noted

that “…the main mechanisms operating between family size and poverty and vulnerability to

poverty are savings, the labor supply and earnings of parents and investment in the education of

children. The first two are known to be the primary engines for the consumption smoothing of

households. The last one is the main avenue for securing the future consumption of children and

also of parents in their old age.”98

The last two parameters in the initial profiling stage of the study was determining the

religious belief of the respondents as well as the church or the denomination they belong to. This

is important in the study since the study is about Christian mission in the context of healing. This

means that it would be irrelevant to the respondents if they are not Christians or do not believe

otherwise in Jesus Christ who is the model of the mission of healing for this study. Although six

(6) respondents did not care to signify their religious belief, seventy-four (74) on the other hand

98
Aniceto Orbeta Jr., “Poverty, Vulnerability and Family Size: Evidence from the Philippines” (ADB Institute,
September 2005), 7, https://www.adb.org/sites/default/files/publication/157217/adbi-rp68.pdf.

89
signified that they are indeed Christians while two of the respondents belong to what we call cult

religious groups that does not believe in Jesus Christ as God nor in the Trinitarian God.

Moreover, of the 74 respondents that are Christian, forty-two (42) are members of the United

Church of Christ in the Philippines while there were thirty (30) respondents who are from the

Roman Catholic Church and another two (2) from the Charismatic or Pentecostal Churches.

Since the majority of the respondents are Christians, so to speak, then it would have been

easier for this study to contend or come up with a conclusive result as to the questions that relate

to the healing ministry of Jesus as reflected by the healing institution of the church and whether

they have remained true or not to this particular mission of Jesus. There is, however,

inconsistency with the answer of the respondents with that of their suggestions and comments

that will be further revealed in the succeeding paragraphs.

Survey Questions: There were five survey questions that were asked to the respondents

in the in-patient and out-patient departments of the hospital itself. The third question was omitted

in the medical outreach program since that particular question seeks to know if the respondent is

aware that the hospital is managed by a religious institution. This question is irrelevant in the

medical outreach program since the outreaches are done or built in the premises of the respective

UCCP Churches where VCMC held its medical outreach program. The third question, however,

is relevant to the aforementioned respondents seeking medical attention in the vicinity of the

hospital itself since this will provide the study insights on the respondents’ knowledge and

attitude in seeking medical attention on an institution whether they have knowledge or not that

this is managed by a Christian Church, particularly the UCCP.

90
 The study revealed that out of the 82 respondents, sixty (60) answered that their

aggregate monthly family income is below ten thousand pesos. Twelve (12) respondents said that

their income is between ten to twenty thousand pesos and only four (4) respondents have an

income in between twenty to thirty-five thousand pesos. While there was only one (1) respondent

who said that their aggregate monthly family income is between thirty-five to forty thousand

pesos. This again clearly manifests that the majority of people seeking medical attention at the

church’s sole medical institution in the Visayas are below the poverty threshold.

According to the Philippine Statistics Authority, “In the first semester of 2018, a family

of five needed no less than PhP 7,337, on average, to meet the family’s basic food needs for a

month. This amount is the food threshold. On the other hand, no less than PhP 10,481, on

average, was needed to meet both basic food and non-food needs of a family of five in a month.

This amount is the poverty threshold. These are 10.9 percent higher than the food and poverty

thresholds from the first semester of 2015.”99 This study, however, of the PSA does not include a

person’s medical or health needs. Clearly in a family of five, a monthly income of PhP 10,481 is

not enough to sustain the medical needs of any member of the family.

For this very reason, when the respondents were asked if they have the capability to

sustain their medical needs, whether they are confined in the hospital or in the out-patient

department or even in the medical outreach programs of VCMC, seventy-five (75) actually said

NO or that they are incapable of sustaining their medical needs. This is more significant for those

respondents who are confined in the medical and surgical departments of the hospital.

It is rather clear at this point of the study that indeed the majority of the patients confined

in VCMC and even its beneficiaries from the medical outreach program are poor. This study has

99
“Philippine Statistics Authority | Republic of the Philippines,” accessed July 25, 2019, https://psa.gov.ph/poverty-
press-releases/nid/138411.

91
clearly signified that the ministry Jesus Christ and that of course of the church should be towards

enriching the lives of the poor. On this case, towards their healing even if they do not have the

capacity to pay for their medical bills. This is reminiscent of what author George Sweeting has

wrote in studying Jesus’ Sermon on the Mount by noting that, “In His Sermon on the Mount,

Jesus taught not only that helping the poor should be done (“when” – not if – “you do a

charitable deed”; Matthew 6:2), but that it should be done without fanfare (6:1-4). Jesus regarded

giving to the poor as the normal response of His followers.” 100 Sweeting stressed also that

“Christians have always been God’s special channel of generosity to the poor.”101

The third question was asked to the respondents in the in-patient and out-patient

departments of the hospital. They were simply asked if they know or have prior knowledge that

VCMC is managed by a religious institution. Twenty-two (22) respondents answered YES while

nineteen (19) answered NO. There is only a slight margin on the result of this survey question

but astonishingly, twelve (12) of those confined in the hospital did not actually know that it is

indeed managed by a religious institution. Since again majority have prior knowledge that the

hospital is managed by a Christian religious institution as well as majority of the respondents are

in fact Christians by faith, this led to the next two questions about the hospital’s ministry of

healing and its healing mission in general.

Admirably, when the respondents were asked if the hospital’s medical services and care

consistent to the healing ministry as exemplified by Jesus Christ, fifty-nine (59) of the

respondents have an affirmative thought on this particular question while only twenty-one (21)

signified negatively. There were also three (3) respondents who were undecided yet to this

100
George Sweeting, How to Continue the Christian Life, The Christian Life (Chicago: Moody Publishers, 1998),
96.

101
Ibid., 97.

92
particular question since it was their first time in the hospital. The answer to the next question,

however, was even more remarkable since sixty-seven (67) respondents actually believed that

VCMC remained true to its mission in providing healing to those in need. While only thirteen

(13) respondents had a negative answer and again three (3) of the respondents did not provide an

answer since it was their first time in availing the hospital’s medical services.

Basing on the result of these two questions alone, we can already conclude that VCMC

has in fact installed an extensive and an effective health care delivery system for the poor since

an overwhelming majority of the respondents answered positively on these questions. However,

when you take a look at their financial status and overall situation as well as the kind of

suggestions or comments that the hospital must do in order to provide proper medical attention to

the poor, there is a vast contradiction to the answers of the respondents. In my own opinion,

maybe the respondents were only basing their positive answers on the fact that the hospital,

recognized also as a private hospital, still provides for their medical needs without having to

think at that point in time their desperate needs for financial aid. Moreover, they could have also

based their answer on the premise that as a religious institution, much like other religious

institutions with hospitals, VCMC is able to compliment the healing ministry of Jesus since it has

a ‘functional hospital’ taking care of the sick. Moreover, majority of the respondents that have

actually responded affirmatively to these two questions were from the outreaches with the total

of seventy (70) respondents. They could have been influenced by the fact that since VCMC had

medical outreach programs in their areas, then VCMC still reflects that of Jesus’ healing ministry

to the poor and that in turn still remained true to its mission of healing to the poor.

However, when you come to the final question whereby the respondents were asked as to

how VCMC can continue its mission of healing to the wider community, especially to those who

93
do not have the capacity to provide for themselves a proper and descent medical attention, a

handful of the respondents have provided thought-provoking answers.

There were around sixty-eight (68) respondents who have various reactions but are

otherwise contradictory to the affirmative answers that were presented above. Coming from the

in-patient respondents, eight (8) actually commented that discounts should also be given even if

they are not UCCP members. Another six (6) respondents even suggested to incorporate in the

hospital’s system a monthly amortization scheme so that even though they do not have enough

money to pay their remaining balance in their hospital bill, they can still be discharged from the

hospital. Another six (6) of the respondents commented about the hospital’s policy with regards

to down payment or its admission fee. These respondents believe that the hospital should

implement a no down payment policy. The respondents’ concern is indeed in consonance to the

law passed by the seventeenth congress last July 25, 2016 known as Republic Act No. 10932 or

The Anti-Hospital Deposit Law. According to the said provision, “In emergency or serious cases,

it shall be unlawful for any proprietor, president, director, manager or any other officer, and/or

medical practitioner or employee of a hospital or medical clinic to request, solicit, demand or

accept any deposit or any other form of advance payment as a prerequisite for administering

basic emergency care to any patient, confinement or medical treatment of a patient in such

hospital or medical clinic or to refuse to administer medical treatment and support as dictated by

good practice of medicine to prevent death, or permanent disability, or in the case of a pregnant

woman, permanent injury or loss of her unborn child, or noninstitutional delivery.” 102 Moreover,

two of these respondents empathically expressed that the hospital should prioritize life or service

to its patients rather than money or profit.

102
“20170803-RA-10932-RRD.Pdf,” accessed July 17, 2019,
http://www.officialgazette.gov.ph/downloads/2017/08aug/20170803-RA-10932-RRD.pdf.

94
 The suggestions and comments of the respondents coming from the out-patient

department had similar as well as varied responses from that of the in-patients. Some six (6)

respondents were keen in mentioning the hospital’s vision and mission. They indeed emphasized

that the hospital can be true to its VMG or vision, mission and goals if it prioritized service for

the people and not profit. Another seven (7) respondents immediately noted the high price or

costs of medicines and services of the hospital. The respondents believed that the hospital can

only properly serve the poor if the cost of the hospital’s medical services, as well as its

medications are reasonably priced.

On the outreach program of VCMC, on the other hand, majority of the respondents were

saddened that the medical outreach program were discontinued by VCMC. This has particularly

impacted the people in Badian where the medical outreach program was with the community for

years. They really saw and felt the positive impact of the medical outreach program of VCMC

while it was with them and that it had helped them in so many ways. But for the people in

Mahawak, Medellin, they really did not experience much of the said program since it only takes

place once a year in their community. They further quipped that it will be even more helpful if

VCMC could actually provide additional services like dental as well as minor surgical

procedures.

With this, it is important to note what author Bryant Myers has said in his book Walking

with the Poor: Principles and Practices of Transformational Development that “Relieving

poverty is not a matter of choosing what type of help needs to be given, but to properly analyze

the cause of the problem and then to produce sustainable solutions.” 103 This would mean that the

hospital should have conducted more studies in the field of the health care delivery system to the

103
Bryant L. Myers, Walking with the Poor: Principles and Practice of Transformational Developement, 175.

95
poor so that their medical needs and attention can be properly met. It is not enough that certain

medical services are available but medical services can be made more relevant when the hospital

has analyzed and even provided more attention the causes of these medical problems to the poor

whereby sustainable solutions are provided for them.

From the CEO. Mrs. Susan Claro, the current CEO of VCMC, inherited a tumultuous

hospital, especially in the aspect of the hospital’s financial status that affects not only the

hospital’s income but also the working force as well. For this very reason, the CEO’s priority

during the time of this study is to stabilize the income of the hospital. It should also be noted

further that the researcher asked for a copy of the hospital’s financial statement but the Board of

Directors did not allow it. The purpose of the researcher was to see as to how much the hospital

had spent in providing aid, through discounts to the least of our brothers and sisters (regardless

of church affiliation) as well as the spending of the hospital in the medical outreach programs.

During her term though, she was able to build a TB-DOTS facility as well as a shelter program

for persons with HIV-AIDS named ‘Malingkawasnon.’ All these were aided by the government

so that the said services can be made possible in VCMC.

This is indeed a wonderful move by the administration to cater to those patients or

individuals who have TB and HIV-AIDS. This is very helpful in minimizing the incidence of,

first and foremost, tuberculosis in the country where according to WHO, around 581,000

Filipinos were afflicted in 2017. What is more disturbing in the report of WHO, the mortality of

tuberculosis can also be sometimes related to HIV with around 3,800 reported cases. With

tuberculosis alone, there were around 2,600 cases who succumbed to the said disease.104 The case

104
“Philippines Tuberculosis Profile,” accessed July 25, 2019, https://extranet.who.int/sree/Reports?
op=Replet&name=/WHO_HQ_Reports/G2/PROD/EXT/TBCountryProfile&ISO2=PH&outtype=pdf.

96
of HIV in the country is also alarming. According to a report of Manila Bulletin last March 9,

2019, quoting from the DOH Epidemiology Bureau, “In January 2019, there were 1,249 newly

confirmed HIV-positive individuals reported to the HIV/AIDS and ART Registry of the

Philippines. Sixteen percent (196 cases) had clinical manifestations of advanced HIV infection at

the time of diagnosis.”105 The same report also said that at least 42 people were diagnosed with

HIV per day in the country.

Therefore, this is indeed a welcome development from the hospital to cater the special

needs of patients with TB and HIV/AIDS. With this the hospital can help not only in minimizing

the mortality rate that these diseases bring but also in helping these individuals who are also

considered victims with these diseases, especially those without the financial capacity to care for

themselves since most of the services provided by the hospital is actually free as it is supported

by the government in itself, which includes the medications.

On the other hand, however, various relevant concerns coming from the in-patients, out-

patients as well as from the community should not be neglected. These people also have various

medical needs that are often hampered solely because of their financial incapability to provide

for themselves proper medical attention. This is true not only because of the hospital’s high cost

of services and medications but also because of some policies that are seemingly anti-poor in

nature. Policies that includes no down payment, no admission scheme as well as no discharge

without full payment of the rest of the remaining balance of the hospital bill. The hospital, on the

other hand, also provides a notarized promissory note to those who cannot pay in full but is

actually hard to come by since one must need a guarantor to accomplish this. Moreover, most

patients or individuals who can avail of the hospital’s promissory note in accomplishing the

105
“DOH Reports 1,200 New Cases of HIV in January,” Manila Bulletin News, accessed July 25, 2019,
https://news.mb.com.ph/2019/03/09/doh-reports-1200-new-cases-of-hiv-in-january.

97
remaining balance can only be employees of the hospital, members of the board or members of

the church. But then again, as said earlier, this is difficult to come by since the finance

department will scrutinize the patient thoroughly and also quite difficult to find someone who

will be the person’s guarantor in acquiring for the said promissory note. These policies are

shared to the author by the respondents themselves who are confined in the hospital as reflected

in their comments. Moreover, this was also experienced by no less than the author of this thesis

when my son was confined due to severe fever and vomiting and was asked by the hospital to

write a promissory letter early on since our family does not have the needed amount for the

admission.

The work in helping the poor, however, should not only be the sole effort of VCMC.

Remember that VCMC is a hospital institution run by the UCCP. As a mission arm of the church

in providing healing to everyone, especially to the poor, this should also enable the church as a

whole to participate in the healing mission of VCMC. Pope Francis has indeed a relevant call to

the church in this time of difficulty to participate wholeheartedly in helping the poor. I further

believe that this call is not only intended to the Roman Catholic Church in particular but also for

the “Catholic” or universal Church in general, including of course the UCCP. The Pope indeed

calls for “…generous solidarity and to the return of economics and finance to an ethical approach

which favors human beings… Our faith in Christ who became poor, and was always close to the

poor and the outcast, is the basis of our concern for the integral development of society’s most

neglected members.”106 This would mean that the local churches and even the Cebu Conference

where the hospital institution is located should have had a working program that caters to the

medical needs of the poor in the society and not just its own members.

106
Pope Francis, “A Church That Is Poor and For the Poor.”

98
 In concluding this chapter, the data clearly revealed that an overwhelming majority of the

respondents are considered poor in the society that are quite incapable of providing for

themselves proper medical attention through the hospital’s services and medications. Even

though majority of the respondents believed that VCMC continues to reflect the healing ministry

of Jesus and that it has remained true to its mission for the poor, but somehow the responses of

these same respondents when asked of their own opinion as to how the hospital can truly provide

for the needy or the poor speak otherwise. Many of these respondents believed that there are

some system in place or hospital guidelines that are seemingly detrimental to their medical

needs. These include high cost of medicines and services as well as the no down payment, no

admission and no full payment, no discharge policies among others. The respondents are

clamoring not only for discounts even though they are not members of the church, but also if the

hospital can put into place ways and means that they can pay in a manner that is easy for them,

like a monthly amortization scheme for instance. However, quite significant in all of this is the

overall attitude of the hospital administration and staff that some of the respondents have

noticed. An attitude whereby profit is prioritized rather than true service. If this attitude can be

changed or reversed, then the hospital would have truly manifested the kind of healing ministry

that Jesus once exemplified and by then the hospital has remained true to its mission.

Indeed the document that was published by the World Vision Australia entitled

Exercising the Compassion of Christ, is of great help in allowing the institution and even the

church in understanding that the church’s and the institution’s service to the people, especially to

the poor should reflect no less than Jesus Christ our Savior. The document says that “Throughout

the Bible, we find that compassion lies at the very core of the character of God. God is

99
consistently described as loving, merciful, and compassionate. And throughout both the Old and

New Testaments, we are commanded to imitate God’s compassion for others.”107

CHAPTER V

SUMMARY, CONCLUSION AND RECOMMENDATION

This chapter presents the summary of findings, conclusion, and recommendations of the

study.

Summary of the Findings

This particular study aimed to seek if the UCCP through VCMC is still purposeful in

upholding the mission of healing, as entrusted by our Lord Jesus Christ to the Church, by

providing a health care delivery system for the benefit of the poor. The study intends to analyze

if the hospital has indeed remained true to its calling in providing a sound medical care to the

poor, which is one of the core values of the UCCP Church as expressed by its statement of faith.

This research was exploratory in nature and descriptive focused mainly to study and to

seek whether or not the UCCP through VCMC has remained true to its calling in providing a

health care delivery system for the benefit of the poor.

The respondents of this study were eighty-two (82). Twenty-two (22) respondents are

from the in-patient or patients confined in the hospital. These are from the medical and surgical

wards of the hospital. There were also twenty (20) respondents from the OPD or the out-patient

department of the hospital and lastly forty (40) respondents from where the medical outreach

107
“Statement 2 – Exercising the Compassion of Christ.”

100
program of the hospital was able to cater. Of the forty respondents from the medical outreach

program of VCMC, twenty-six (26) are from Barangay Mahawak, Medellin, Cebu and the other

fourteen (14) respondents are from Barangay Banhigan, Badian, Cebu where medical outreach

programs of VCMC were previously held.

In the conduct of the research, the researcher was guided by three major guide questions

that would make up the entire component of the study: (1) a study on the biblico-theological

basis for a healing ministry to the poor; (2) a review on the consistency of VCMC’s mission

statement with that of the UCCP; and (3) a study on whether or not VCMC has a health care

delivery system for the poor through sampling method or guide questions to various individuals

who were able to partake of the hospital’s medical services as well as an interview with the

hospital’s CEO.

The data and information gathered was able to largely help the researcher on

investigating whether or not the hospital has remained true to its mission in providing a health

care delivery system to the poor. The following is a summary of the data gathered with regards to

these questions.

Let us first remember that in the gospels, Jesus is portrayed as a healer. Furthermore,

Jesus’ healing ministry was not only focused on the physical aspect of a human being but indeed

in a holistic manner so to speak. Furthermore, Jesus’ acts of healing ultimately leads an

individual to having a right relationship with God. According to author Mark Hanson, “In the

gospels, Jesus is often portrayed as a healer. His healing was concerned with more than merely

the biological states of the human body. Jesus healed physical, mental, spiritual, and social

conditions as a witness to his identity as the Son of God and to the presence of the kingdom of

God among the people of his time. In his acts of healing, Jesus affirms a relationship between

101
healing and having a right relationship with God. 108
For this very reason, the church, as the

vessel of Jesus Christ’s work, must certainly make healing a priority in its ministry so as to

continue building the kingdom of Jesus Christ where healing is provided to the sick.

Indeed, healing has been integral to the ministry of Jesus Christ and should be that of the

church. In fact the author James P. Wind even further noted that healing is indeed at the heart of

Jesus’ ministry. He said that Healing is at the heart of his ministry and it takes many forms….

Jesus is portrayed as a compassionate, aggressive, and effective healer.” He further states that,

“Jesus' acts of healing - whether they restore bodies, relationships, souls, minds, or traditions -

are signs of, anticipations of, and confirmations of the larger healing of the creation that is his

total ministry.”109 Healing is indeed at the center of Jesus’ ministry and as a Christian church, the

church’s ministry of healing should also reflect that of Jesus’ ministry. Whereby healing should

not only focus on the physical aspect of a person but one that should also include the mental,

emotional as well as the spiritual features. Although the UCCP has been able to capitalize on the

aspect that it has a functioning medical institution that was provided by the missionaries through

VCMC, it has somehow deviated from its call to become a compassionate vessel of healing to

the sick, especially to the poor in the society. It has somehow focused more on the financial or

the business aspect of having a hospital rather than on the patients or the individuals being cared

for the said facility.

This study also capitalizes on the fact that Jesus’ ministry, particularly that of healing, has

always its priority towards the poor. According to Dr. Gordon Zerbe, this is particularly

significant in the Gospel of Luke where he said that “Luke’s Gospel shows God’s special regard

for the marginalized, whether marginalized economically (poor), ethnically (especially

108
Mark J. Hanson, “Defining Health and Health-Related Concepts: Conceptual and Theological Considerations,”
2001, 27, accessed September 28, 2016, https://wordandworld.luthersem.edu/content/pdfs/21-
1_Therapy_Theology/21-1_Hanson.pdf.
109
James P. Wind, “A Case for Theology in the Ministry of Healing,” Interpretation 49, no. 2 (April 1, 1995): 143.

102
Samaritans, Gentiles), socially and religiously (women, ‘sinners,’ ‘lepers,’ ‘lost’), or physically

(sick).”110 In making further significance to Jesus’ ministry to the poor was of course healing

since during Jesus’ time and context, not many people were able to acquire for themselves proper

medical attention because of poverty, whereby only the rich or those that are in the upper social

strata can avail for themselves proper medical attention. Indeed Jesus is the foremost individual

in the Gospel narratives that brought forth healing, especially to the poor and the helpless in the

society that signifies in itself the presence of God. This is further discussed by Bevans and

Schroeder by saying that Jesus’ “…ministry of healings and exorcism served the reign of God as

‘parables in action’ that demonstrated the love and nearness of God and God’s implacable

opposition to evil and human suffering.”111

With this in mind, it is rather clear that Jesus Christ’s healing ministry should be the one

and only example that the church should follow, a blue print so to speak for the church to do its

own ministry of healing especially to the poor. The poor are the priority of Jesus Christ and so

with the church in the present time since they are the ones that are oftentimes neglected by the

society not only because of their financial incapability to provide for themselves but also because

of some policies and guidelines that hospitals implement that would make their ability to avail of

a sound and proper medical care almost an impossible task for them to achieve. The church must

always remember that as it continues to do its healing ministry it must provide extra attention

and care to the poor.

This is reflective to what the author George Sweeting in his book How to Continue a

Christian Life, has stressed that Jesus has always been biased in helping the poor. Sweeting

wrote, “In His Sermon on the Mount, Jesus taught not only that helping the poor should be done
110
Gordon Zerbe, Introduction to the New Testament, unpublished, 14.
111
Stephen B. Bevans and Roger P. Schroeder, Constants in Context: A Theology of Mission for Today (Quezon City
Philippines: Orbis Books, 2004), 14.

103
(“when” – not if – “you do a charitable deed”; Matthew 6:2), but that it should be done without

fanfare (6:1-4). Jesus regarded giving to the poor as the normal response of His followers.” 112

Sweeting stressed also that “Christians have always been God’s special channel of generosity to

the poor.”113 Therefore, the church’s healing ministry through VCMC must also stress the need to

provide a health care delivery system to the poor.

With regards to the review of the mission statements on the healing ministry of the UCCP

Church in general and compared that to VCMC, they are somehow quite connected to each

other. The VCMC’s vision connects largely with that of the UCCP Church’s Mission Statement

on the Healing Ministry that states: “The UCCP engages itself in holistic health ministry in

obedience to the will of our Lord Jesus Christ for abundant life for all.” VCMC’s mission

statement on the other hand states that “VCMC commits its life, work and resources to a holistic

healing ministry as an act of obedience to the will of our Lord Jesus Christ for the attainment of a

wholesome individual and community life through the conduct of preventive, curative and

rehabilitative health care delivery system.”

What is different about VCMC’s mission statement is that it is somehow silent or not

specific in mentioning about providing medical needs to the poor. While the UCCP Mission

Statement on Healing further states that it has a moral responsibility towards the attainment of a

wholesome and healthy life for everyone as God intended, VCMC’s mission statement has not

mentioned about this or alluding to those who are indeed incapable of providing for themselves

proper medical attention which is inherent in the UCCP’s mission statement. VCMC’s mission

112
George Sweeting, How to Continue the Christian Life, The Christian Life (Chicago: Moody Publishers, 1998),
96.

113
Ibid., 97.

104
statement is indeed focused on a holistic healing ministry through the conduct of preventive,

curative and rehabilitative health care delivery system.

Now although VCMC does not clearly stipulate in its own mission statement about

providing proper medical attention to the poor, it is still the goal of this study to know if they do

have a health care delivery system for the poor. Since part of their mission statement is noting

that the holistic healing ministry that they are doing is an act of obedience to the will of our Lord

Jesus Christ. For this very reason, an extensive research was done through sampling methods

whereby guide questions were given to various individuals coming from the in-patient and out-

patient departments of the hospital as well as individuals coming from the medical outreach

program that the hospital was able to undertake in various areas of Cebu province. The study will

also further reveal if the mission statement of healing of the UCCP through VCMC is somehow

enacted upon or carried through its medical services and care for the patients, especially to the

poor.

As the study revealed, indeed an overwhelming majority of the respondents are those

considered poor if not who has only enough to sustain for their daily living and not their medical

needs. While a majority has favorably agreed that the hospital continues to reflect the healing

ministry of Jesus to the poor and that it has remained true to its mission, many of these

respondents continue to provide thought provoking comments otherwise. They most disagree on

the high priced services and medications that the hospital imposed as well as the imposition of

policies and guidelines that are seemingly anti-poor in nature. On the part of the medical

outreach programs of VCMC, majority of the respondents were saddened that the hospital

stopped the holding of the said medical outreach programs. They expressed that if it is possible

that the hospital may be able to continue to hold the said medical outreach program but with

105
consistency and also with more medical staffs, especially doctors, as well as more free medical

and even dental and surgical services and also more medications.

On a positive note, an enlightening conversation with the CEO of VCMC provided us

information that there are on-going medical missions that the hospital support through a private

company named JARC, which is co-owned by a member of UCCP Bradford Church. The

hospital provides medical staffs like doctors and nurses for the holding of these medical

missions. Moreover, currently the hospital was able to install within its services for patients with

tuberculosis through the TB-DOTS facility and a program named “Malingkawasnon,” which is a

program for persons with HIV/AIDS. All these were made possible through the hospital’s

mergence with the government’s aid.

Conclusion

In view of the foregoing, I came to the conclusion that although the mission statement of

both the UCCP and VCMC is coherent to the healing ministry of Jesus Christ to the poor, there

is, however, a disconnect in the application of the said statements to the actual healing ministry

of the hospital institution to its patients and even to its beneficiaries in different medical outreach

programs. Although the UCCP has a profound mission statement that includes the healing aspect

that also reflects the very healing ministry of Jesus Christ, which is also reflected in VCMC’s

very own statements, a suitable health care delivery system, on the other hand, has not been

properly installed that would truly address the medical needs of the poor in a holistic manner.

The study therefore has led the researcher to make some specific recommendations.

106
Recommendations

The conduct of the study revealed that indeed the UCCP and that of VCMC’s mission

statements are quite disconnected to what is truly happening in the said hospital institution.

VCMC does not have in itself an installed a health care delivery system to the poor, whether for

the in-patients or out-patients and even for those individuals who are in the far flung areas that

do need a medical outreach program for their medical needs. On the basis of the foregoing

finding, the researcher proposed the following recommendations:

1. For the UCCP Church to review the hospital’s Vision and Mission statements and to

clearly include in it its desire to help especially those in need. If the Church’s and

hospital’s mission is to indeed follow in the healing ministry of Jesus Christ our Lord,

then it should be clear in the hospital’s vision and mission statement that the holistic

treatment of an individual should largely extend and include the least and last of our

society making them a priority.

2. For the hospital, VCMC in this regard, to review its policies and guidelines, especially on

the issue of no down payment, no admission as well as the no hospital discharge, no

settling of account or remaining hospital balance. The hospital should be aware that this

is indeed not only a violation of the law of the land but also a clear disobedience to the

call of Jesus Christ in providing the poor and the needy the proper medical attention.

3. For VCMC to lessen the prices of medical services and medications or to give

appropriate discounts to the poor regardless of their religious affiliation. Whether they are

members of the UCCP Church or not, those who are in need must somehow be able to

afford for himself or herself proper medical attention and care.

107
4. For VCMC to create further ways and means to make it easier for the poor to pay their

remaining hospital bills or balances. As suggested by the respondents themselves, a

monthly amortization scheme can be of great help. Dr. Everett Mendoza, who was once

an administrator of VCMC, told this researcher that oftentimes the poor are good payees

compared to those who have the actual capacity to pay and yet availed of promisory

notes. Meaning these two group of people, the ones who have and the one who have not,

both availed of promisory notes in paying their remaining hospital bill and yet the faithful

payors are those who are deemed as poor. Moreover, monthly amortization has been

widely used now by not only banks but also other financial institutions that lend money.

The researcher’s request though is not to put so much interest on the remaining balance

of the patient but one that is manageable for them.

5. For VCMC to conduct orientations or seminars and workshops to its medical

practitioners and hospital staff for a better understanding of the church’s and that of the

hospital’s mission statement and the need to wholeheartedly participate in the church’s

endeavor to provide a holistic, more dynamic and even a loving health care delivery

system to the patients and even beneficiaries to its different medical outreach programs,

especially towards the poor.

6. For VCMC to review and re-engage once again its medical outreach program. Although

medical missions are helpful but these onetime medical programs does not actually

provide that much medical needs of the community, especially those that are located in

far flung areas that do not have direct access to hospitals nor barangay health facilities.

108
7. With regards to the previous recommendation, the Cebu Conference can actually provide

some financial and logistical help with regards to the medical outreach program of the

hospital. This program should not only be the sole work and effort of the hospital per se

but also should be the entire work of the church in itself. The Cebu Conference should

include in its budget and provisions to aid the hospital in holding its medical outreach

programs. The help of the conference and with its local churches is important so that the

medical outreach programs will not only be supplied with the needed medical supplies

and medical practitioners but more so that these medical outreach programs will stay

longer if not permanently to an area where the needed medical care and attention is

necessary for the poor.

8. Recommending that the result of this study be used to further the teaching of the mission

of healing in the curriculum of the theological institutions, Silliman University Divinity

School in particular.

9. Lastly, recommending that the same result of this study be forwarded to UEM since

many of its partner or member churches also have hospital institutions. Hoping further

that the result of this study will continue to guide health institutions and churches as well

in addressing the health or medical attention and needs of the poor.

109
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Appendix A-1: Letter to Chief Executive Officer of Visayas Community Medical Center

Mrs. Susan Eleonore S. Claro

Chief Executive Officer
Visayas Community Medical Center
Dumaguete City, March 2017
Object: Application for Approval

Dearest Ma’am Claro,

Warm greetings in the name of our Lord and Savior Jesus Christ! I am Oliver Gerona, an
ordained minister of the United Church of Christ in the Philippines, currently doing my Master
of Theology major in Mission Studies at Silliman University Divinity School. I am writing you
this letter in view of my research study entitled “The Healing Ministry of UCCP: A
Missiological Evaluation.”

This is actually a follow-up research to which my research panel has required me to continue.
The aim of this research is to missiologically evaluate the healing ministry of the UCCP through
VCMC. The research’s overall goal is to find out if the hospital is still purposeful in upholding
the mission of healing, by providing the needed health care for the poor.

For the success of this study, may I humbly ask your permission for this researcher to do the
following within these dates from March 13-17, 2017, to:
1) Conduct an interview with you as the CEO of VCMC,
2) Copy of the institution’s budget for the last five years,
3) Distribute an evaluation tool to some 40 individuals; 20 in-patients and 20 coming from
the out-patient department, and
4) Distribute an evaluation tool also to at least 20 individuals on the community where the
hospital had the latest medical outreach program.

I am hoping for a positive response on this humble request of mine not only for the success of
my research study but more so for the continuance of the mission of the church in the area of
providing healing to those who are in need. For questions and comments, you may reach me
through my contact number at 09776652694 or through my email at [email protected].

May the grace and love of our Lord Jesus Christ be upon you always!

Sincerely yours,

Rev. Oliver D. Gerona

M. Th. Student

Noted by:

Rev. Dr. Lope B. Robin Rev. Dr. Jeaneth Harris-Faller

115
Thesis Adviser Dean, Silliman University Divinity School
Appendix A-2: Letter to the Dean of Silliman University Divinity School (SUDS)

Rev. Dr. Jeaneth Harris-Faller, Th. D.

Dean, Divinity School
Silliman University

Dumaguete City, March, 2017

Object: Letter of Approval

Dear Rev. Dr. Faller,

Greetings of grace and prosperity to your good office as you continue to serve the Lord!

I am writing you this letter in view of my research study entitled “The Healing Ministry of the
UCCP: A Missiological Evaluation.” I am advised to make a follow-up research at the Visayas
Community Medical Center located in Cebu for the success of this ongoing thesis work.

The aim of this research is to missiologically evaluate the healing ministry of the UCCP through
VCMC. The research’s overall goal is to find out if the hospital is still purposeful in upholding
the mission of healing, as entrusted by our Lord Jesus Christ to the church, by providing the
needed health care for the poor.

For the success of this study, may I humbly ask your permission to allow me to conduct this
research from March 13-24, 2017.

I am hoping for a positive response on this my humble request of mine not only for the success
of my research study but more so for the greater glory of our God.

May the grace and love of our Lord Jesus Christ be upon you always!

Sincerely yours,

Rev. Oliver D. Gerona

M. Th. Student

Noted by: Approved by:

Rev. Dr. Lope B. Robin Rev. Dr. Jeaneth Harris-Faller

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Thesis Adviser Dean, Silliman University Divinity School
Appendix A-3: Research Consent Form

RESEARCH CONSENT FORM

Title

You are invited to participate in a research study of a Master of Theology thesis-project. The title

of the research study is “The Healing Ministry of the United Church of Christ in the Philippines:

A Missiological Evaluation.”

Researcher

This research study is conducted by Rev. Oliver D. Gerona – a student of Master of Theology

major in Mission Studies at the Divinity School Silliman University. The result of this research

will provide significant contributions to the thesis project of Rev. Gerona. The Adviser of this

research study is Rev. Dr. Lope B. Robin who is a Professor of Silliman University, serving as

faculty of the Divinity School. You may be able to reach Rev. Gerona through his mobile phone

at +63 977 665 2694 and through his email address at [email protected].

Purposes of the Research

The purpose of this research is to evaluate the mission of the United Church of Christ in the

Philippines (UCCP) in its healing ministry to the poor through the Visayas Community Medical

Center (VCMC) that will include areas on:

a. Biblico-theological foundations of a healing ministry for the poor,

b. UCCP’s mission statements and that of the hospital institution’s coherence with the

Biblical perspective in catering to the health needs of the poor, and

c. Health care measures undertaken by the hospital institution, making health care available

to the poor.

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Description of the Research

This research study is expected to take approximately within a four-month period. The

respondents (participants) of this research includes the Chief Executive Officer (CEO) of

VCMC, indigent patients (both in-patient and out-patients) and also those who are recipients of

the hospital’s recent medical outreach program. The research is a missiological evaluation of the

healing ministry of the UCCP through its hospital institution, particularly VCMC. The result of

this study will be used purely for the research project. For indigent patients of VCMC, the result

from this research will not have any negative impact on the person nor on the medical services

provided to them.

Potential Harms

There are no known harms associated with your participation in this research. However, there

may be harms that we do not know yet. If you chose to participate, you have not waived any

rights to legal resources in the event of research-related harms.

Potential Benefits

There are as of now, no known benefits to you associated with your participation in this research.

Confidentiality

Confidentiality will be held. No information that discloses your identity will be released or

published without your specific consent to the disclosure.

The only people allowed to handle the information and results of this research study are those on

the study team of this research project.

Storage and Disposal of Data

All audio recording, transcription and documents will be kept for two years after which it will be

destroyed to ensure confidentiality.

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Publication

The result of this study may be published in book or journal forms or used for teaching purposes.

However, your name or any information that might pertain to your identity will not be used in

any publication or teaching materials without your specific permission.

Participation

Your participation in this research must be voluntary. It is anticipated that completing the

evaluation tool will not take more than 10 minutes of your time.

Consent

I confirm that the potential harms, benefits, and alternatives have been explained to me. I have

read and understood this consent form. I understand that I may ask questions in the future. My

signature indicates my willingness to participate in this study.

__________________________________ ________________________

Respondent (Name) and Signature Date

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Appendix A-4: Questionnaire for the CEO

QUESTIONNAIRE FOR THE CEO

1) For audio recording purposes on the identity of the respondent, can you please state your

name, the name of this health institution and your current position?

2) Is the hospital still solely managed by the United Church of Christ in the Philippines?

Meaning, members of the board and including you, are all members of the church?

3) So does this mean that the Vision, Mission and Goals of the hospital consistent with the

church’s mission statements (especially regarding the church’s statement on the healing

ministry) and also with the Biblical understanding of Jesus’ healing ministry to the poor?

4) In line with the previous question, are there benefits and mitigating measures that the

indigent or poor individuals receive when they come for treatment in the hospital? Can

you please elaborate these?

5) I also understand that part of the hospital’s ministry is to conduct medical outreach

programs to a chosen community. In relation to this, may I ask:

a. What categories do you follow in choosing a particular community for you to conduct

such medical outreach program?

b. What are the benefits that the people from the community receive?

c. Is this a one-time program or do you see this as a continuous program for the

community’s empowerment with regards to health issues?

6) Do you have any programs in mind that can further the healing ministry of the church

through this institution geared towards the benefit of the poor, whether inside the hospital

premises or through community medical outreach programs?

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Appendix A-5: Evaluation Tool (In-Patients and Out-Patients)
EVALUATION TOOL (IN-PATIENTS AND OUT-PATIENTS)

Name (optional): _______________________________________________________________

Address: ______________________________________________________________________
Age : _________ Gender: Male Female
Marital Status: Single Married Separated Widowed No. of Dependents:________
Religious Belief: _________________________ Church Affiliation: ____________________

(Please check the appropriate box that corresponds to your answer.)

1. How much is the total of your household’s monthly income?
Below Php 10,000 Php 10,000 – 15,000
Php 15,000 – 20,000 Php 20,000 – 25,000
Php 25,000 – 30,000 Php 30,000 – 35,000
Php 35,000 – 40,000 Above 40,000
2. Is your monthly income enough to sustain your current medical needs?
Yes No
3. Do you know that this hospital is run by a religious institution, particularly the UCCP?
Yes No
4. Since this hospital is administered by a religious institution, do you believe that the hospital’s
medical services and care are consistent to the healing ministry that was once exemplified by
Jesus Christ?
Yes No
5. Since this hospital was established with a missiological purpose, do you believe that this
hospital has remained true to its mission in providing healing to those in need?
Yes No
6. In your own understanding, how can this institution continue its mission of healing to the
wider community, especially to those who do not have the capacity to provide for themselves
a proper and descent medical attention? Please elaborate your answer.

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Appendix A-6: Evaluation Tool (Community Medical Outreach Program)
EVALUATION TOOL (COMMUNITY MEDICAL OUTREACH PROGRAM)

Name (optional): _______________________________________________________________

Address: ______________________________________________________________________
Age : _________ Gender: Male Female
Marital Status: Single Married Separated Widowed No. of Dependents:________
Religious Belief: _________________________ Church Affiliation: ____________________

(Please check the appropriate box that corresponds to your answer.)

1. How much is the total of your household’s monthly income?
Below Php 10,000 Php 10,000 – 15,000
Php 15,000 – 20,000 Php 20,000 – 25,000
Php 25,000 – 30,000 Php 30,000 – 35,000
Php 35,000 – 40,000 Above 40,000
2. Is your monthly income enough to sustain you and your household’s medical needs?
Yes No
3. Do you know that VCMC is run by a religious institution, particularly the UCCP?
Yes No
4. Since VCMC is administered by a religious institution, do you believe that the hospital’s
medical services and care are consistent to the healing ministry that was once exemplified by
Jesus Christ?
Yes No
5. Since this hospital was established with a missiological purpose, do you believe that the
medical outreach program has truly helped you and this community?
Yes No
6. Do you have any thoughts on as to how the medical outreach program of VCMC can be
further developed not just for a single or one-time medical mission but one that truly
empowers the people and this community? Please elaborate your answer.

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