THOSE words that Christ told his disciples about what it is to be an authentic disciple of his must have shocked them.
“Amen I say to you, there is no man who has left house or brethren, or sisters, or father, or mother, or children, or lands, for my sake and for the gospel, who shall not receive an hundred times as much in this time: houses, and brethren, and sisters, and mothers, and children, and lands, with persecutions, and in the life to come life everlasting.” (Mk 10,29-30)
With these words, we are practically told that an authentic disciple should prioritize Christ above all earthly affections and securities, as echoed in similar teachings of his about self-denial and cross-bearing. (cfr. Mt 16,24)
These words are like a test to see if one values the Kingdom of God over natural bonds, which can sometimes hinder divine service and dedication. They are not meant to nullify the value of our natural bonds here on earth but rather to put them in their proper place, not allowing them to undermine one’s discipleship to Christ.
Christ, being God, who commanded us to love our parents and the things of this world in accordance to his will, could not contradict himself by telling us to abandon absolutely our parents and temporal affairs. What is meant is that we should give priority to Christ first, without neglecting our duties toward our natural bonds.
These words of Christ that describe how an authentic disciple should be is like a test of a disciple’s sincerity, probing if we are willing to detach from earthly things for Christ’s sake.
We definitely need to learn how to give ourselves totally to God and to the others, since we cannot deny that we have a strong tendency to put some strings attached whenever we have to give something to the others.
We have to make an effort, always asking, of course, for the grace of God first of all, so that we can learn to assume this attitude with respect to our self-giving. In the end, this will make us to be like Christ who gave himself totally to us, including giving his life for our sins.
Let’s remember what he told his disciples once: “Freely you have received, freely you have to give.” (Mt 10,8) Gratuitousness should characterize our self-giving to God and to others, just as gratuitousness characterizes God’s love for us. Such gratuitousness will actually gain us much more than what we give away.
In this regard, we have to do some continuing battle against our unavoidable tendency to be calculating in our self-giving. Not only do we have to contend with our personal weaknesses in this regard. We also have to contend with a tremendous cultural environment, so prevalent these days, that not only is not conducive to this attitude of Christian generosity but is also hostile to it.
We constantly have to rectify our intentions when we have to give ourselves to God and to others—be it things, a service, or matter of attention and affection. This is especially so when our giving is for God. Let’s never forget that God cannot be outdone in generosity.
We should always be encouraged to give ourselves to God and to others gratuitously without strings attached, without conditions. Even if instead of being reciprocated properly and requited, our love is misunderstood and rejected, we just have to go on loving. The only reason for loving is because that is what true love is. It is this love that is the real essence of God, of whom we are his image and likeness.
Our low life expectancy
At the height of the COVID-19 pandemic, the Philippines recorded some of the longest lockdowns in the world. Yet, hospitals still overflowed, exhausted nurses resigned by the thousands, and many Filipinos died without ever seeing the inside of an emergency room. I could not look at those years without feeling that something deeper had already been sick in this country long before the virus arrived. A nation where too many people spend their lives merely surviving should never be surprised when its people also die earlier than they should.
I have always believed that life expectancy is not just about hospitals, vitamins, or doctors. It is a mirror held against the face of a nation. When people consistently die younger, something in the system is quietly crushing human life day after day, year after year. In the Philippines, poverty does not simply mean empty pockets; it means skipped meals, untreated infections, postponed checkups, children growing up malnourished, fathers ignoring chest pains because the family budget cannot survive confinement in a hospital, and mothers diluting milk so everybody can drink. Poverty here behaves like an invisible disease. It does not stab dramatically like a knife. It peels away years, little by little, like rust eating away at an old roof during monsoon season.
I see this most clearly whenever I enter public hospitals. The corridors alone can tell the story of the Filipino lifespan. Patients lying on stretchers beside hallways, families sleeping on cardboard, nurses carrying the exhaustion of three people in one body—these are no longer shocking images because we have become too familiar with them. A poor Filipino often delays treatment until the sickness has already become expensive, dangerous, or fatal. By then, medicine is no longer healing; it is bargaining with death. Meanwhile, those who can afford private care live almost in another republic altogether, where clean rooms, immediate tests, and specialist consultations are normal. The gap between the rich and the poor in this country is not only measured in money. It is measured in years of life.
Then there is the matter of food, which in the Philippines has become strangely ironic for an agricultural country. Rice prices climb, vegetables become costly after every typhoon, fish turn expensive near the coasts that once overflowed with catch, and processed instant food often becomes the cheapest way to survive. I sometimes think the Filipino stomach has become one of the greatest casualties of inflation. We fill ourselves, yes, but not always with nourishment. Too much salt, too much sugar, too much preserved food, too little fresh produce—then we wonder why hypertension, diabetes, kidney disease, and heart problems stalk so many households. A nation cannot expect long life from citizens who eat merely to silence hunger rather than sustain health.
But hunger alone does not explain the shortening of Filipino lives. Stress has become the unofficial national anthem of this country. It follows workers trapped for hours in traffic before sunrise. It sits beside jeepney drivers, worrying about fuel prices. It whispers to minimum wage earners whose salaries evaporate before the month even begins. I know people who work tirelessly yet remain one hospitalization away from financial ruin. That kind of existence damages the body in ways many people underestimate. Chronic stress raises blood pressure, weakens immunity, disturbs sleep, and silently wears out the heart. The Filipino today does not merely age with time; many age from constant anxiety.
And honestly, I cannot separate this discussion from corruption and poor governance. Some people become uncomfortable whenever leadership is linked to public health, but the connection is obvious. Corruption steals medicines from clinics, classrooms from children, roads from remote villages, and opportunities from entire provinces. Every missing public service eventually manifests elsewhere as sickness, exhaustion, malnutrition, or preventable death. I have often wondered how many years of Filipino life have been buried beneath ghost projects, overpriced contracts, and politics that treat public office as an inheritance rather than a responsibility. When leaders steal, they are not merely stealing money. They are stealing time from human lives.
Another painful truth is that millions of Filipinos live in environments that slowly poison them. Flood-prone communities, polluted rivers, overcrowded urban neighborhoods, dangerous workplaces, and inadequate sanitation continue to define daily life for many families. Add to that the yearly disasters—typhoons, extreme heat, flooding—that repeatedly destroy livelihoods and homes. A poor family recovering from one calamity often meets another before it can stand again. Survival itself becomes exhausting. Sometimes I think Filipinos possess extraordinary resilience, not because life trained us well, but because hardship never gave us another choice. We romanticize resilience too much in this country. A people praised endlessly for endurance may actually be a people abandoned for too long.
Still, despite everything, I do not believe the Filipino condition is hopeless. I have seen enough goodness among ordinary people to know this country still has a pulse worth saving. But improving life expectancy will require more than slogans about discipline or optimism. It will demand serious investment in public health, food security, education, disaster preparedness, housing, and dignified employment. It will require leaders who understand that governance is not theater and that economic statistics mean little when citizens are physically and mentally breaking down. Most of all, it will require Filipinos to stop accepting suffering as destiny. A long life should not be a luxury reserved for those who can afford air-conditioned hospitals and imported vitamins. In a decent country, living longer should feel normal, not miraculous.