Grade 6 Pupils from Bacolod Christian College, during their Educational Tour in December 2011 in Iloilo

On the occasion of  this year’s Yuletide Season, let me quote some lines from Ms. Ann Voskamp.

“Christmas isn’t a product to wrap, but a person to unwrap.
Christmas cannot be bought.
Christmas cannot be created.
Christmas cannot be made by hand.
Christmas can only be found in the creche, in the cradling trough, in the mire and the stench and the unexpected and unlikely and only only in the person of Christ.”

- Devotional Christmas words by Ann Voskamp

4th Year High School Students (SY 2011-12), from Bacolod Christian College in a restaurant in November 2011 in Cebu City.

Cheers and Merry Christmas!

- Rev.Dr. Sergio A. Rojo,Jr.
President, Bacolod Christian College

A Christmas party at BCCNGrade 6 Pupils from Bacolod Christian College,at SEAFDEC during their Educational Tour in December 2011 in Iloilo.

Atty. Dan Pedrosa (left), Honored guest during the 5th Launching Anniversary of Sarj Schole on December 28, 2010.

With a Scripture text from Isaiah 54:2-3 and a theme, “Expanding Nexus for Educating Holistic Transformation,” Sarj Schole will mark its 6th Launching Anniversary come December 28, 2011 at Barangay Road/Pag-asa Homes, Jct., Jonob-Jonob, Escalante City, Negros Occidental. Mr. Wilson D.Guanzon, Treasurer Bacolod Christian College, will be the honored guest and main speaker for the celebration.

This posting serves as invitation for you to grace the occasion. Thank you very much for your coming!

- Rev. Dr. Sergio A. Rojo, Jr.
Founder and Director
Sarj Schole, Inc.

—————————–

“Expanding Nexus for Educating Holistic Transformation”

Introduction

Maraya Pita notes, “The call to holiness is a daunting goal.”[1] The call for holiness is much daunting when we think of holistic transformation. Time and again, the call is for us to enliven the society with holistically transformed persons.

 Gulf Separates Spiritual and Material[2]

It seems apparent that there is a wide gulf separates spiritual transformation and person’s lifestyle and social domain. In fact, The Pew Forum for Religion & Public has discovered an alarming gap between faith and critical social issues. For instance, only 26 per cent overall of those who were surveyed say that religion is the most important influence on their opinion on the issue of abortion . . .  The same source also reveals that only 10 per cent of those who were polled say that religion is their chief influence in terms of government assistance to the poor. There appears to be compartmentalizing of the human being into spiritual and material aspects. There is this dichotomy between spiritual and physical, tending to focus on the spiritual dimension and neglecting the physical or vice versa. This means that the person’s spiritual transformation does little to affect the way he lives his life. A person might be enthusiastic in articulating his conversion in Jesus, but otherwise every part of his life looks just like nothing has ever changed.  The present reality calls for intervention in the lives of people with the aim effecting holistic transformation in their lives.  And like any other socio-religious problem, education . . . we believe, is the key to addressing the problem. 

De-compartmentalizing Spiritual and Material Dimensions

 There is indeed, a dichotomized understanding of human beings, putting distinction between spiritual and material dimensions. We found out that a gulf separates a person’s spiritual transformation and his personal and social lifestyle. This understanding runs counter to the truth that Godly uprightness transforms the whole being of a person. The essence of the Christian gospel, however, is holistic transformation. Holistic transformation is living out as encroaching presence of the Lord Jesus. In a word, holistic transformation would mean that no task and lifestyle too trivial to be sanctified by one’s faith in God.

 Nexus[3] for Holistic Transformation  

Meanwhile, a school has its purpose of providing a domain for teaching. In the olden times, schole (Greek word for school) is a place for lecture and discourse. . Today, the Filipino would see “a good education is the most enduring of all wealth because no one can ever take it away from you.”[4] In today’s world, Sarj Schole in Escalante City, Negros Occidental, Philippines, is envisioned to be a nexus for educating holistic transformation as encroaching presence of Jesus Christ and a lifestyle for the glory of God. Holistic transformation is understood as effecting spiritual transformation as integrating core to all aspects of a person’s lifestyle all the time.

Expanding Nexus for Educating Holistic Transformation

Though Sarj Schole is passionately committed to educating holistic transformation, there is a need to expand the nexus for educating holistic transformation beyond the confines of Sarj Schole. The pursuit of educating holistic transformation must be broaden. The nexus may include the homes and people in the marketplace. These nexuses must be enlivened with holistic transformation principles at their core. In turn, these nexuses become the encroaching presence of Jesus Christ by living out holistically transformed lives in communities.

Conclusion
The work on holistic transformation is gigantic and enormous indeed. Communities are ought to be permeated with holistically transformed people. This means that every human encounter must be impacted with freshly born holistic transformation.

Natural Canopy by Jates

*Rev. Dr. Sergio A. Rojo, Jr.

President, Bacolod Christian College

January 25-28, 2011

Korea Baptist Theological University and Seminary

Daejeon, South Korea

Fraternal Greetings

Let me at the outset thank my Board at Bacolod Christian College and the Convention of Philippine Baptist Churches for sending me to this Colloquium.

Now let me also thank Rev. Bonny Resu for sending me the first notice for the Third Theological Colloquium. My grateful thanks go to Dr. Doh Han-Ho for the costly invitation .  (Rev. Resu said earlier that every letter of invitation costs US$80.00.) If not for it, the Korean government would not grant me a visa. I appreciate very much Dr. Miyon Chung for allowing me to read my paper on Philippine ecological landscape.  Dr. Chung however said that the works for preparation and everything were from Dr. Tim Lee. I hope Dr. Lee will not pass the credit to another, on and on.

At any rate, I am honored and am grateful to everyone for giving me an opportunity to present a Paper on the theme, “The Church and the Environment.” I am grateful to God for you all.

Toward Sustainable Management of Ecosystems

for the Filipino Church

Rev. Dr. Sergio A. Rojo, Jr.

President,BacolodChristianCollege

January 25-28, 2011

Korea Baptist Theological University and Seminary

Daejeon, South Korea

Introduction 

                This article will discuss a case study on sustainable management of ecosystems[1] in the Philippines. The first section will present a brief discussion on the ecological situation in the Philippines. The second section will delve on the biblical perspective and the Filipino belief of Creation. The third section will present an approach on sustainable management of ecosystem for the Filipino church.   In this view, the present study sets the goal of describing and critically analyzing the environmental landscape in the Philippines. Second, this study project aims at determining the biblical perspective and the Filipino belief of Creation. The result of the study will be foundational in coming up with conservation and sustainable management of ecosystems for the Filipino church.

 Ecological Landscape in the Philippines

It seems apparent that pollution such as industrial wastes, improperly disposed garbage, and unscrupulous destruction of forest resources are adversely affecting the whole well-being of peoples and the Mother Earth.  Tony Juniper has titled a chapter of his book, “Plundered Planet,” to describe how human beings have transgressed the Earth. [2] Human beings however receive the greatest and immediate impact of the pollution. It was noted that the last decades of the twentieth century were unusually warm and are continuing into the twenty-first century.

The 1980s and 1990s were unusually warm. Globally speaking, the decades have been the warmest since accurate records began somewhat over a hundred years ago and these unusually warm years are continuing into the twenty-first century. In terms of global average near-surface air temperature, the year1998 was the warmest in the instrumental record and the nine warmest years in that record have occurred since 1990.[3]

Compounding the warm temperature is a remarkable rise of frequency and intensity of extremes of weather and climate. Windstorms and hurricanes are by no means the only two climate extremes that cause disasters.  Floods as in case of unusually intense and prolonged rains and drought as a result of reduced rainfalls can also be devastating to human life and property. And “[s]ome of this increase can be attributed to the growth in population in particularly vulnerable areas and to other social or economic factors.”[4] It was observed, “In meeting our needs for food, energy, water, shelter, and mobility, we have already transformed much of the Earth’s surface and made profound alteration to ecosystems.”[5] A pattern of ecosystem changes produced by human behavior and thus brought about man-made calamities.  This is rather apparent when careless exploitation of natural resources has begun to threaten the very foundations of life.[6] John Houghton was quite candid when he said, “Humans are an important part of the global system; as the size and scale of human activities continue to escalate, so can the seriousness of the disturbances caused to the overall balances of nature.”[7]  We are facing “environmental catastrophe, as complete, as irreversible, as any nuclear holocaust”[8] if and when human disregard of nature continues and increases.  The imminent destruction of the earth is marked by “scientifically-attested evidence of climate change, ozone depletion, species extinctions, a rising incidence of natural disasters, and damaging impacts of toxic pollution on human health.”[9] These stark realities have immediate impact to the Philippines today.

Decades ago, the Philippines was haven of ecological integrity.  In a report first posted on September 29, 2008 in the Philippine Daily Inquirer, it says,

In December 1999, the UNESCO World Heritage Committee inscribed the PuertoPrincesaSubterraneanRiverNational Parkin the World Heritage List, citing it as part of the irreplaceable natural heritage of the world because of its unique geological features and its globally significant biodiversity.[10]

Puerto Princesa exudes verdant hills, thick forests, and the Underground River. The Park has a high degree of biodiversity, considering that there are at least 149 vertebrates, all endemic to Palawan. This means that they exist nowhere else on earth. Besides, there are different types of forests such as lowland evergreen forests, karst forests, and beach forests that shelter the Subterranean River and are part of the 22,000-hectare boundary of the Park. The islands country, was an outstanding vista of vibrant ecological landscape. In a word, the Philippines demonstrates the ecological integrity of Genesis 1:1-2:3. The Philippines, being magnificent of such natural heritage of the world, now belongs to the past.  All those irreplaceable ecosystems “fall victim to coastal development or cleared to make ponds for aquaculture,” and the “growing population outside the boundaries of the Park lead to clearing of land in the upper watershed areas for agriculture.”[11] As well, coastal resources are rapidly declining as a result of agricultural inputs such as chemical fertilizers, pesticides, and soil erosion. This supports the observation of Houghton that, “scientists are confident about the fact of global warming and climate change due to human activities.”[12]

Thus, the Philippine government is taking strategic intervention in conserving the natural heritage.

The Park Management takes protection seriously. Within its protected zone, a management plan to maintain the integrity of the natural resources is carefully followed.

The management also limits tourist visits to designated areas. Tourists who visit the rainforest must stay on a wooden walk that makes a path through the forest. Only authorized bancas manned by certified local guides are authorized to take visitors into the Subterranean River under strict safety conditions.[13]

In another front, there is massive bleaching of coral reefs all over the Archipelago.  Marine scientists and divers have been witnessing and recording massive bleaching of coral reefs all over the Philippines.[14] Bleaching is mainly caused by a change of temperature, according to this report.  Another report stresses, “As global temperatures warm, the reef in tropical areas are increasingly stressed, particularly by coral bleaching.”[15] There needs to have government agencies to provide stimulus program for post bleaching recovery through restoration and effective reduction of man-made stressors in affected coral reefs.[16]  Besides, the Philippines is one Asian country hard hit by ecological calamities.  For instance, Negros Occidental in central Philippines, is experiencing for years now heavy floods caused by climate change and unabated destruction of forest resources. The heavy floods on January 11, 2011 left “two dead from drowning, flooding the homes of 14,177 families, destroying and damaging 243 houses, and causing an initial P10.8 million in damage to crops and fishery products.” [17]

As a matter of fact, the International Red Cross and Red Crescent Societies rated the Philippines as the fourth most accident-prone country in the world.

According to the International Red Cross and Red Crescent Societies, the Philippines was the fourth most accident prone country in the world. The two institutions arrived at this conclusion after finding out that some 5,809,986 Filipinos were killed or injured as a result of disasters or man-made calamities over a ten-year period (1992-2001).

According to the Philippine Red Cross, 31,835 Filipinos were killed and 94,369,462 others were affected by natural disasters and calamities in a span of 20 years. “The Philippines was a natural laboratory for floods, typhoons, monsoon rains, earthquakes, volcanic eruptions, and landslides,” Philippine National Red Cross governor Dante Liban said. (Source: Philippine Daily Inquirer) [18]

More than a decade ago, hundreds of school children and 7 teachers were buried alive in delude of rains and landslides in Leyte province,Eastern Visayas.

The disaster happened after ten days of heavy rainfall. The rainfall  dumped 27 inches of rain. Scientists but also survivors said that not only the weather, but also illegal logging on land above the village contributed to the disaster on land over the village contributed to the disaster.[19]

The ecological disaster has happened again very recently. At least ten people were killed when flash floods and landslide hit 11 towns and two cities in Eastern Visayas region.

A couple and their five children were asleep when their house  was swept away 10 meters  and then buried in mud and boulders at 2 a.m. yesterday in the mountain village of Cabalawan just outside Tacloban, said the office of Mayor Alfred Romualdez.[20]

Filipino environmentalist, Angel C. Alcala has this disturbing observation on the current status of the Philippines.

In terms of the natural environment, the Philippinesmay be considered a badly damaged country. Wherever one goes in the country, whether on land or at sea, environmental damage in varying extent can be observed. Because probably more than 50 percent of our 92 million people depend directly or indirectly on natural resources for their livelihoods.[21]

This simply shows that the Philippines has failed in environmental sustainability, particularly in marine environment.

We have failed to improve the conditions of our marine environment. First, we have protected and managed only three percent of the 25,000-km2 coral reef ecosystem since the 1970s, the year the community-based coastal resource management was started. Our recent assessment of the Visayas region no-take marine reserves in 2008 showed that only 30 percent of the 564 reserves are functional, down from about 40 percent in 2004-2005 based on a small sample of marine reserves in the Central Visayas. In the Visayas, about 70 percent of these reserves have not been protected well by the local communities and local government units.[22]

In another write up, Alcala laments the fact that

[O]nly a third of 564 marine reserves has been considered successful. We have every reason to expect that this picture could be true for the whole country if an evaluation of marine reserves in other parts of the country is made.[23][정3]

Coastal areas are sinking too and this was attributed to too much extraction of groundwater by growing population and economic activities.

According to the University of the Philippines’ National Institute of Geological Sciences, low coastal areas at the Manila Bay, such as Caloocan, Malabon, Navotas, Valenzuela and several towns in Bulacan, Pampanga and Bataan have sunk one meter in the past 30 years or ten times than the rate of the global sea level rise in the last century.

In their paper “Flooding in Pampanga, Bataan, Bulacan and Camanava: Causes, Trends and Possible Solutions”, geologists blamed the fast rise of water level at the Manila Bay to too much extraction of groundwater by a growing population and economic activities. There are about 23 million people living around the Manila Bay, who experience flood during the rainy season.[24]

We have every reason to believe that the Philippines is indeed hard hit by natural calamities and man-made catastrophes.  How do these ecological realities in the Philippines relate to the biblical imperative and the Filipino belief of Creation?

Rev. Dr. Sergio Rojo, Jr. (right), giving a copy of the Torch Trinity Journal to Ms. Sheryl Lacuesta-Yoro, Librarian, Bacolod Christian College.

Biblical Perspective and the Filipino Belief of Creation[정4]

The Bible teaches a worldview which assumes that God created the Earth. This worldview is not in conflict with science but “any worldview that start without a creator.”[25]As Christians, we subscribe to the teaching that God created the Earth.[26]  In the Creation story, God “establishes the natural world as the proper context for human fulfillment.”[27]This makes Psalm 24: 1 relevant to our study in this section.  The Earth is the Lord’s. Psalm 24:1 affirms the truth that the Lord God owns the earth. The Lord God created everything, including the sky, the seas, the land, and the plants, animals, fish, and the bird therein (Genesis 1:1-2:3). God made everything and he made man (and woman) like himself. The Psalmist says, “Before the mountains were born or you brought forth the earth and the world, from everlasting to everlasting you are God” (Psalm 90:2). We may not fully understand the complexity of how God did it, but it will suffice to say that God is the sole owner of all creation.  This biblical teaching on Creation finds similar teachings in the Philippine context. Creation myths do exist in the Philippines. One such Creation myth is Iloko Demiurge, where “Namarsua, is the creator who by thought and action produces  Parsua which can refer to humankind, or to the created universe as a whole.”[28] It is in the Creator-created relationship that determines how the Filipino response or react to ecological calamities.

In a recent survey, Filipinos believe God’s wrath in environment catastrophes.

Millions of Filipinos believe God is punishing humans for their evil deeds by inflicting environmental catastrophes on them, results of a survey released yesterday showed.

Twenty-one percent of adults believe God is unleashing his wrath with landslides, typhoons and other disasters that regularly hit the country, according to polling group Pulse Asia.

. . . A ‘sizeable majority’ (63 percent last month, up from 54 percent in July 2008) believe that recent calamities in the Philippinesand in other countries, such as typhoons, flooding, landslides and earthquakes, were primarily caused by human abuse of the environment.[29]

A Roman Catholic priest laments the fact,

The unabated emission of greenhouse gases by mankind has increased the warming of the earth, threatening the ecological balance and the health of humans, unbridled lifestyle emphasizing on consumption and production of unnecessary tools for life have likewise created pressure  on environment.[30] The environmental crisis today is caused by the “greed and imprudence sowed in the past”[31] and of “human greed, neglect and destructiveness.”[32]

We can deduce two things here. One, God’s creation is a gift to all humankind. This gift gives us a privilege to enjoy the Earth and “everything that has the breath of life in it . . .  God saw all that he had made, and it was good.” (Genesis 1:30-31). A hymn of praise from Youtube expresses it in part,

For the beauty of the Earth; For the beauty of skies;

For the love which from our birth; Over and around us lies

Lord of all to thee we raise; This our joyful hymn of praise. [33]

The hymn speaks of humankind’s great appreciation of God’s creation. Such appreciation is best expressed in loving the Earth. Two, we are all called to be stewards of God’s resources (Genesis 1:28-30).  Stewardship is a relationship between human beings and the Earth in behalf of God, the Creator. The fact that we do not own the Earth, as such we need “to treasure it and nurture it as a sacred trust.”[34]  Yes, we humans were created part of nature but with a mandate as stewards for Earth’s care and management. It was clear that “humans were created to care for the rest of the creation.”[35] It is the responsibility for every human being to look after the well-being of the environment.

On the basis of the foregoing discussions, we subscribe to the fact that environmental crisis is “religious as well as scientific dimension.”[36]  Environmental problem is both religious and scientific. The ecological imbalance we are facing today is both a transgression against God and disregard of laws on healthy ecosystems.  We are supposed to acknowledge and confess our sin against God and nature.   A person must first acknowledge that he or she has transgressed God by plundering the Earth and in turn, must seek the process of reconciling with the Creator.  From here, this researcher strongly encourages the Filipinos to reaffirm the sacred mandate of taking care of God’s creation. And it is in the context of the Filipino church that the holistic approach to sustainable management of ecosystems finds more strategic and fuller.

Sustainable Management of Ecosystems for the Filipino Church

[정5] The Philippines is composed of more than 7,000 islands. (The exact number depends on whether high tide or low tide, according to Charlene Gonzales, the Philippine bet to the Miss Universe pageant in 1994.) It appears that religious groups in the Philippines are as many as the islands therein.  We may be exaggerating the statistics but there are at least 43 religious affiliations among the Protestants listed in the church survey form of the Compassion International in the Philippines.  In addition to this, there are sectors within the Roman Catholic Church in the Philippines that are divided over environmental concerns.  Danforth observes, “Deeply religious people come to different conclusions about how faith should influence public policy.”[37]It suggests how diverse and conflicting the theological stance of Christians in the Philippines. This means that divergent theological positions among the Filipinos, are the roadblock to attaining a unified Church network of stewards for caring the earth.

Houghton believes that on the basis of personal motivation as Christians, we should be concerned with environmental problem.[38]The Filipino church, in this respect should be intentional in leading different religious persuasions in institutionalizing the inter-religious action in order, to improve, if not, to arrest the downtrend of ecological condition in the Philippines.  Filipino church, we mean the ecumenical gatherings of the faithful as described by Danforth.

What do we mean by “the church”? I mean every level of Christendom. I mean ecumenical gatherings, denominations of all sizes, hierarchies, conventions, dioceses, independent churches and parishes. I mean two or three gathered together in Christ’s name[39]

The Filipino church, in this view, has to strategically narrow down, if not to eliminate, the gap of the divergent theologies among church people, if only to signal a fresh energy to local initiatives on sustainable management of ecosystems. With the survival of all humanity at stake, there is no other way but for the Filipino church congregants to stepping in together for concerted intervention in order to mitigate the ecological crisis. There needs to have “unity in diversity” among church people in order to effect positive impact on all future generations. The positive impact of healing the Earth lies on the coalition of church people who are transformed in the likeness of God and at the same time passionately undertaking the work of sustainable management of ecosystems.  Instead of driving each other further apart, the Filipino Church should be “pulling ourselves together”[40] and become a decisive force in managing ecosystems. Since the problem of ecosystems is global, “all nations have to be involved in their solution,”[41] and the Filipino church has to be passionate and conscientious in undertaking the three inter-related holistic approach to conserving and sustaining management of ecosystems.

It was noted that the spiritual or sacred dimensions of life are essential components of political life and transformational politics strives to unite the spiritual and the materials.[42]  Transformation is premised on the fact that the coming of God into one’s life impacts him or her monumentally forever. It involves the restoration of God’s image in humankind.  A person’s transformation can be achieved with the constant reference to Christ.  The Apostle Paul, in 2 Corinthians 5:17, views it as the passing away of the old and in turn, the coming of the new. A missionary puts it, “True spirituality has its genesis in the transformation that God’s work of grace brings about in our lives. And this spirituality is sustained by the ongoing work of the Spirit in our hearts, lifestyle, and values.”[43] Still another says,

Transformation which takes place in man/woman  is holistic in nature . . . His life is no longer under the power of sin. Rather, through the power of the Holy Spirit, the new man has the freedom to experience dynamic changes in his life. He will live a fruit-full of life of service for the glory of God.[44]

A Community puts it, “we are part of the grand story of redemption and renewal as Jesus creates a new humanity in us as we incarnate, or flesh-out His love.”[45] Hence, we ought to be living out such holistic transformation. Holistic transformation is not just praxis where the state of spirituality is put into practice and vice versa.  Holistic transformation is a state of spiritual uprightness, as a result of the encounter between human and God in Jesus Christ and becomes the “integrating core of reality and life.”[46]  It is as well as “a tissue paper separating material from spiritual, as the late George McLeod of the Iona Community would put it.[47] This means that Godly spirituality is interwoven in all aspects of life and in all days of a lifetime.  In practice, holistic transformation promotes life in its fullness and not dichotomizing human life into spiritual and physical.[48]   Jesus was “a real human being who healed and fed them because he was concerned with their physical health as well as the state of their souls.”[49]  That is the essence of the Christian gospel.  It requires one to embody in his or her behavior and lifestyle the sacred being of the Lord Jesus Christ. This is so because “no sacred source can persist without its concrete faces.”[50] Holistic transformation is compatible with the realm of personal and public life. In face in vocation, being and doing are intimately related.[51] Holistic transformation therefore, is lived out as encroaching presence of the Lord Jesus. This teaching finds concrete forms in the life, advocacy, and practices of people.

“The relationship of faith and politics is not about fashioning religious belief into political platforms. It is, instead, the way in which faithful people go about the work of politics,” Danforth so believes. [52] In a similar vein, Robert Byrd believes,

For me, as for so many others, my faith in the Wisdom of the Bible enriched my faith in the power of ideas and in the power of knowing history and literature. One fed the other, and still does to this day. My faith also illumines my study of science; nothing that Charles Darwin wrote contradicts the story of Genesis[53].

In a word, holistic approach to sustainable management of ecosystems would mean that no task too trivial to be sanctified by one’s faith in God. This must be the underlying motivation in undertaking conservation and sustainable management of ecosystems. When it is conscientiously done, “We can have rapid changes of behavior if people have the right motivations,”[54] From here, I submit three inter-related holistic approaches to ecological sustainability.

Firstly, reconciled life with God must have transformed all of life. Transformation as a result of being reconciled with Him, cannot be partial or be compartmentalized. Isn’t it that the Gospel message of Jesus Christ concerns not so much with the heart, rather about the transformation of human life? Transformation must be holistic because the state of being changed in God becomes the integrating core of reality and life.  It is incumbent for a reconciled life not to stay in the spiritual realm. A person’s spiritual transformation must have permeated in all levels of lifestyle.[55] In affirmation to one’s reconciliation with God, it must be translated into actions in terms of commitment – unyielding and unbreakable resolve. Embodying the values of Godly transformation is always holistically manifested. It follows that one’s spiritual transformation is best expressed as the encroaching presence in every step in sustainable management of ecosystems. Spiritual transformation is not something outside of one’s self; It must be neatly woven into every facet of our lives especially in our lifestyle – holistic approach to sustainable management of ecosystems.

Secondly, sustainable management of ecosystems must be a community’s commitment to changing the downturn of the environment. Isn’t it that we human beings are made for community (Genesis 2:18)? Charles Ringma says that relationships form the very fabric of our existence.  He adds, “In all of these relationships we both give and receive and the quality of this receiving and giving weaves the texture of our being. . .” [56]  Such woven textures of human beings would have enabled a community cohesive. This is crucial for any advocacy to be successful. In another level, we need communities where people seem to “crave a sense of community, a feeling of being wanted and known,” where congregations are transformed into “sanctuaries and safe havens.”[57] Resultant to this is a cohesive community which is bound with “interpersonal connection and inclusivity”[58] in the Lord God.

It was noted that “churches and other religious institutions have often been viewed as structures in which to enact health interventions.”[59] I submit these structures are critical to improving the ecological sustainability status in the Philippines, if not to arrest its environmental crisis. There is more to it, though. Sustainable management of ecosystems must not only be part of a congregation’s legislative agenda for best policy response, but more importantly as a community’s commitment to healing the Earth.  Jim Denison laments the fact the technological revolution and social net-working we experience today isolate peoples instead of uniting us.[60] But the human condition today calls for us to draw closer as faith-based community.  To drive home point, Denison cites a real life drama unfolded in Chile.  While waiting for their rescue 2,300 feet below the ground, the 33 Chilean miners trapped in a vault organized themselves into groups of three to watch over each other. Besides, they created a makeshift altar where they share worship services. Food is dropped through a four-inch hole four times a day, and no one eats until all have enough to eat. Since their rescue hole is being bored, they also organized themselves into shifts to do the work for the displaced boulders for 24 hours a day. What made the miners a cohesive community is an understanding that the only way to survive their ordeal is to face it together. [61]

The Chilean experience is crucial to the Filipinos in mitigating ecological crisis. The Filipinos are known to be deeply religious and are cohesively united in trying times. For instance, the whole Filipino people were united in 1986 in booting out the late strongman, Ferdinand Marcos.  Filipinos from all walks of life and of different faith persuasions were one in prayers to God and mustered concerted power in ousting the great dictator in Asia.  This means that faith in God is the key to unity in overcoming crisis. As resolved community, the Filipino church will undertake sustainable management of ecosystems in the Philippines as practice of ministry. The Filipino church will undertake sustainable management of ecosystems as a matter of a calling, where congregant members feel being inspired, being gratified, and “feel highly energized and fulfilled in what they do.”[62] Congregations and religious institutions which may constitute as community of faiths are encouraged “to exemplify in practice the indispensable knack for building and nurturing relationships.”[63]  These communities of faith-believers must step up and expand current efforts in order to cope with proven and suspected threats to ecosystems and human health.  These communities, in turn, must seek the healing of the Earth and tend to the well-being of our environment holistically.

Thirdly, there needs to have “peer supports” from among communities for ecological sustainability.   On the individual level, no one has gotten on his or her own way and has been successful in a chosen endeavor.

None of us has gotten on our own. We may have busted our butts, worked extremely hard, made lots of personal sacrifices, and brought some talent and ability to the table. I believe all that is true, but we didn’t do it alone. We’ve all had people who have been there either directly or indirectly and made a difference.[64]

Besides, “we live in one world in which the competing faiths, no longer separated and insulated by distance, jostle one another in every city and even in the minds of ordinary Christians.”[65]  One of the tasks of the Institute of Theology and Ecology is:

to establish and develop interreligious ecological dialogue (mainly between Christianity, Judaism, and Islam) on the complexity of ecological problems of the Mediterranean and to formulate together and accept an ECOLOGICAL CHARTER OF THE MEDITERRANEAN with basic ethical principles and mutual affirmations for a long range cooperation toward ecological protection of the Mediterranean.[66]

It is but of logical necessity for members of the Filipino church “to move the solutions for environmental and developmental problems off the bench and into play.[67]In fact, environmental crusaders must be open to new perspectives on the matter. The Filipino church supports international organizations that bring together people of different faiths to work together on the plundered ecosystems.

Whereas today’s ecological sustainability is hindered by “lack of awareness, lack of cooperation, duplicated efforts, wasted resources, ineffectiveness, and outright conflict.”[68] Much more pressing when, “the United States has not made significant progress to address climate issues and that international efforts to address climate have been sidetracked.”[69] We all need assistance and along the way we find people who are able to provide the guidance and analysis we surely need, adds Gordon.[70] For instance, in campaigning for a world free of nuclear weapons, Tadatoshi Akiba, Mayor of Hiroshima, and Ramon Magsaysay Awardee for 2010 says that “People rarely suffer alone. The suffering of any individual is actually the suffering of at least a family (sic), if not a neighborhood . . . a city is vital, true, and personally relevant level of collective identity.” [71]  So well that Akiba spearheaded in 1982, the Mayors for Peace Movement, in order to mobilize citizens to be advocates for peace.

In the same breath, the advocacy of Akiba could be applied to sustainable management of ecosystems in organizational level (inter-religious as well) and international cooperation. In fact, a global meeting on the environment was put forward at the 1972 U. N. Conference on the Human Environment held in Stockholm. There need to have “international cooperation to consider our symbiotic relations with each other and with Earth’s resilient yet fragile, life-support.”[72]  In a word, the world of coalition of communities transformed in the likeness of God must undertake the work of ecological sustainability.

The underlying goal therefore, especially in undertaking ecological sustainability in individual, corporate, and in inter-corporate levels is to achieve a greater impact to the furtherance of God’s works on ecosystems. Such works, no matter how deferring they may be, which will bring glory to God.

Conclusion

The present study sought to understand the ecological situations in the Philippines. In view of the aforesaid problem, this research study has set the goals of describing and analyzing the ecological landscape in the Philippines. Secondly, this research project aimed at determining the biblical and theological perspective and the Filipino belief of Creation. The ultimate goal for this study was to come up with a sustainable management of ecosystems for the Filipino Church. We have presented facts on the past and present of environment in the Philippines. Documents indicate that to a great extent, the Filipinos have plundered the Earth and have transgressed the creation entrusted to them for stewardship.

In view of the biblical teaching for human beings, not only to treasure God’s creation, but also to accept the sacred mandate, to be stewards for the care and management of the Earth, there needed to have a strong resolve to reconcile with God. Such reconciliation would take the Filipino church congregants to commit themselves  in conservation and sustainable management of ecosystems. Finally, it is proposed here three inter-related holistic approach to sustainable management of ecosystems for the Filipino church. In this way, the Filipino people minister together in order to reverse the downward course.[73] Finally, the only way to mitigate the effects of plundered ecosystems is for us, all to face it together.

Cover Page of the May 30, 2011 issue of Torch Trinity Journal

Editorial Page of the May 30, 2011 issue of Torch Trinity Journal

Sources Consulted

1. Books

Alave, Kristine L. “RP scientists note massive bleaching of coral reefs,” in Philippine Daily Inquirer, September 6, 2010, A1.

Beltran, Benigno. The Christology of the Inarticulate: An Inquiry into the Filipino Understanding of Jesus the Christ. Manila, Philippines: Divine Word Publications, 1987.

Christopherson, Robert W. Geosystems: An Introduction to Physical Geography, Fifth                        Edition. Upper Saddle River, New Jersey: Prentice Hall, Pearson Education, 2003.

Cobbs, Price M. and Judith L. Turnock. Cracking the Corporate Code: Revealing Success Stories of 32 Afro-American Executives. New York: American Management Association, 2003.

Danforth, John Faith and Politics: How “Moral Values” Debate Divides America and How to Move Forward Together, with New Preface. New York, New York: Penguin Books, 2006.

Ferguson, Sinclair B., David Wright, and J. I. Packer, eds. New Dictionary of Theology. Downers Grove, Illinois: InterVarsity Press, 1988.

Gladwell, Malcolm. What the Dog Saw: and other adventures. New York, NY: Little, Brown, and Company, 2009.

Houghton, John. Global Warming: The Complete Briefing, Third Edition. Cambridge, UK: Cambridge University Press, 2004.

Juniper, Tony. Saving Planet Earth. New York, NY: CollinsHarper Publishers, 2007.

Kerry , John and Teresa Heinz Kerry, This Moment on Earth. New York, NY: Public Affairs, a Member of Perseus Books Group, 2007.

Life Application Study Bible: New International Version. Wheaton, Illinois: Tyndale House Publishing, 1991.

Ringma, Charles. Whispers from the Edge of Eternity: Reflections on life and faith in a precarious world. Mandaluyong, Metro Manila, Philippines: OMF Literature, 2005.

Woolpert, Stephen, Christa Daryl Slaton, and Edward W. Schwerin, eds. Transformational Politics. Albany, New York: State University of New York Press, 1998.

Yamamori, Tetsunao and Kim-kwong Chan. Witnesses to Power: Stories of God’s Quiet Work in a Changing China. United Kingdom: Paternoster Publishing, 2000.

1. Newspapers

Bonabente, Cyril L. “Filipinos see God’s wrath in environment catastrophes”. Philippine Daily Inquirer, August 17, 2010.

Doyo, Ma. Ceres P. “RM awardee dreams of fest in Hiroshima,” Philippine Daily Inquirer, August 31, 2010.

Franco, Edna P. “Framing the meanings of work for Filipinos”. Philippine Daily Inquirer.

Gabieta, Joey Jhunnex Napallacan, and Elvie Roman Roa, “Landslide kills family of 7 in Leyte,” in Philippine Daily Inquirer, March 18, 2011.

Gomez, Carla P.“Floods hit four cities, town; thousands evacuate, 1 dies,” The Visayan Daily Star, January 12, 011.

________. “Floods wreck 243 houses, P10.8M in fish, crops lost,” in the Visayan Daily Star, January 14, 2011.

1. Electronic Documents

Alcala, Angel C. “Private reserves,” in The Visayan Daily Star. Internet, available from  http://www.archives.visayandailystar.com/2010/January/25/starlife.htm, (accessed on January 13, 2011).

________. “Environmental sustainability,” in the Visayan Daily Star,June 28, 2010, available from  http://www.archives.visayandailystar.com/2010/June/28/starlife.htm, ( accessed on January 14, 2011).

 ________.  “Private reserves,” in the Visayan Daily Star, January 25, 2010, available from http://www.archives.visayandailystar.com/2010/January/25/starlife.htm, (accessed on January 14, 2011).

 Allen, Bob. “Study says clergy neglecting self-care,” Associated Baptist Press, available from http://tinyurl.com/2358aty,(accessed on August 15, 2010).

Anglican Communion Environment Network-News, available from http://acen.anglicancommunion.org/news/index.cfm/2009/8/14/Greed-destroying-the-environment-say-Kenyan-church-leaders, (accessed on August 14, 2010).

 Collins, Hugh “Study: Mass Extinctions Could Shake Up Marine Life,” available from  http://tinyurl.com/24bcgho,(accessed on September 4, 2010).

Dejaresco, III, Zoilo. ”Even the church worries over environment,” in Manila Bulletin, http://mb.com.ph//238363, (accessed on August 12, 2010).

Denison, Jim. “Opinion: Chilean miners, cell phones and the community,” inAssociated Baptist Press, available from  http://www.abpnews.com/content/view/5676/9/,(accessed on September 9, 2010).

“For the beauty of the Earth,” available from  http://www.youtube.com/watch?v=MHIfRLNYUGw, (accessed on September 19, 2010).

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Gushee, David. “The climate changes and we do nothing,” in Associated Baptist Press, available from http://www.abpnews.com/content/view/5448/9/, (accessed on August 18, 2010).

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“Leadership for Effective Collaboration,” in Bakke Graduate University, available from  http://tinyurl.com/2wtow96, (accessed on August 25, 2010).

“Mountain village Guinsaugon disappeared by a mudslide,” in News from ther Philippines, available from  http://www.philippines.hvu.nl/News.htm, (accessed on January 13, 2011).

Massachusetts Conference: United Church of Christ, available fromwww.macucc.org/organizations/01environ.html. Internet; accessed on August 12, 2010.

“Preserving & Cherishing the Earth: An Appeal for Joint Commitment in Science & Religion,” in Earth Renewal.Org, available fromhttp://earthrenewal.org/Open_letter_to_the_religious_.htm, (accessed on August 24, 2010).

Rojo, Sergio, Jr. A.  “Holistic Perspective of Work,” in Sarj Schole’s Journal, available from  http://sarjschole.wordpress.com/2010/08/11/holistic-perspective-of-work/, (accessed on August 18, 2010).

Sherwood, Diane E. “Ecology and the Church: Theology and Action,” in Religion-Online.org, available from  http://www.religion-online.org/showarticle.asp?title=221, (accessed on August 14, 2010).

Tan, Fernando Jr. “Contextualizing the Gospel Message in Asia,” Adventist International Institute of Advanced Studies, Prepared for the International Faith and Learning Seminar held at Adventist International Institute of Advanced Studies,  available from  http://groups.google.com/group/pendeta-advent/msg/4929fa8c30d416d?mode=print, (accessed on May 27, 2008).

“Theological Values,” in Asia Theological Association  Manual, available from  http://ataasia.com/downloads/resources/ATA_Manual.pdf,(accessed on June 13, 2010).

Villalon, Augusto. “Pride of Place: Philippine World Heritage sites,” in Philippine Daily Inquirer,  available from  http://tinyurl.com/6hlm2m6,(accessed on January 13, 2011).

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Wikipedia, the free encyclopedia, “Biosphere,” in Wikipedia.org, available fromhttp://en.wikipedia.org/wiki/Biosphere, (accessed on August 14, 2010).

I believe paying tribute to a person is well-done when the subject is still alive. In this way, I am paying tribute to Ms. Yvonne Archer-Dalzell with her quotes.  They are not only quotable quotes; they reflect Yvonne’s transformational life and ministry practices in Christ Jesus. I am forever grateful of her, and of her children, Paul and Chelsea; they served as short-term missionaries to Sagay Evangelical Church and North Negros Baptist Bible College in the Philippines in 1999.  Thank you, Yvonne, Paul, Chelsea, and Rev. John A. Wilton, Former Senior Pastor of Victoria Baptist Church in Victoria, British Columbia, Canada.

“I love the work! In fact, how can we call serving God work.”

“In a marriage, it is not the good times that build the trust and inseparable bond, but the hard times when two people learn to grow close in love to get through tough situation together.”

Friendship[2]

Friendship is the comfort
The inexpressible comfort
of feeling safe with someone.
Never having to weigh thoughts
or measure words,
But pouring both out
chaff and grain together;
Knowing that a faithful, friendly hand
will rift through;
Keep what is worth keeping
And with a breath of comfort
Blow the rest away.

Portrait of a Family

My wife, Timmy, has had more influence on my life than any other persons. She taught me how to be patient and tolerant to others. She is a human instrument in helping me open up; in pointing out the weakness; in providing me encouragement, and in supporting me as God in Jesus Christ is transforming me into His image.

My wife and I marked our 36th wedding anniversary on August 10, 2011. In his rhetoric Joseph Roux says, “What is love? Two souls and one flesh. What is friendship? Two bodies and one soul.”  In this sense, my wife and I are both love and friend. 

____________

*by Rev. Dr. Sergio A. Rojo, Jr., Founder & Director of SARJ Schole

                “In a marriage, it is not the good times that build the trust and inseparable bond, but the hard times when two people learn to grow close in love to get through tough situation together,” says Yvonne Archer-Dalzell.  On the other hand, Francis Kong aptly says,

Husband and wife are one flesh. That’s what the Bible says, and this is why my wife’s success is my success and her sorrow is mine to bear. Respect is very important in marriage. Some times familiarity becomes an excuse for disrespect.  This should not be.  Whenever spouses make fun of their partner’s weaknesses and shortcomings, they are essentially saying, “You’re no good for me and I deserve better.” What they fail to understand is that putting the spouse down is putting one’s self down, and after the jokes subside and laughter dissipates, there is nothing much that is left of the two. It’s not about finances, it’s not about compatibility, it’s about respect and care. And it’s all about having both parties getting close to God and in the process they become close to each other.[2]

In a similar vein, Sen. John Danforth says,

My mental image of cleaving is the bonding together of two objects, say the gluing of two pieces of wood so that they are as one. All the instructions I have seen on the subject say that it is important to clean the surfaces of the two objects before applying the glue so that the external matter does not interfere with the bonding. For me, this is a metaphor for marriage because all sorts of external influences, people as well as interests, interpose themselves between the marital partners. . . . The challenge for every married couple is to cleave together and not allow external influences that insert themselves into the marriage to break the bond between them.[3]

In his rhetoric Joseph Roux once says, “What is love? Two souls and one flesh; What is friendship? Two bodies and one soul”.  With these, we hope to see a couple sustaining love for each other, through and through. Of course, the lovers can achieve it with the eminent presence of the Lord God in their wedded life.

Delegates to the 3rd APBF Theological Colloquium in Korea

There is an urgent call, in today’s report, to minimize, If not to eliminate, the gap between the rich and the poor and for “the local businesses to help raise the living standards of families at the bottom of the pyramid.”[1]

The Philippine Business for Social Progress (PBSP), one of the country’s biggest umbrella organizations for corporate charity work, has since called on its members to ramp up efforts to spread the wealth and let it trickle down to those living below the poverty line. [2]

The call for businesses to ramp up efforts to spread the wealth is timely and relevant considering the dehumanizing poverty situation in the country for decades now.  While the cause is laudable, there is another issue that we need to address too.  In the pursuit of helping the poor, we raise the issue of human dignity. Most often than not, the “giver” feels superior and it renders the “receiver” feeling inferior, in the course of exchanging of goods.

In this view, George Wieland admonishes us, “Those parts of the household that enjoy relative prosperity must listen to the stern words that declare that those who fail to provide for family members [household of God] are actually denying the faith that we profess. . . .” [3] This means that the process of distributing wealth is not an issue of who owns it. It is a matter of putting one’s faith in God into concrete forms thereby empowering both the “giver” and the “receiver”.

Meanwhile, Mr. Manuel V. Pangilinan, Chair of Philippine Business for Social Progress (PBSP), reminds his listeners during the PBSP 40^th anniversary celebration, that the PBSP founders’ mandate was “of divine conspiracy for development.[4] This means that at the core of bringing about true social reform in the country today is holistic transformation.

Holistic transformation is not just praxis where the state of spirituality is put into practice and vice versa.  Holistic transformation is a state of spiritual uprightness, as a result of the encounter between human and God in Jesus Christ and becomes the “integrating core of reality and life.” . . . This means that Godly spirituality is interwoven in all aspects of life and in all days of a lifetime.

In practice, holistic transformation promotes life in its fullness and not dichotomizing human life into spiritual and physical . . . It is as well as “a tissue paper separating material from spiritual, as the late George McLeod of the Iona Community would put it. . . Jesus was “a real human being who healed and fed them because he was concerned with their physical health as well as the state of their souls.” . . .  That is the essence of the Christian gospel.[5]

-      Rev. Dr. Sergio A. Rojo, Jr.

President, Bacolod Christian College

San Juan-Luzuriaga Streets, Bacolod City

The world has ushered the New Year, 2011. Images of over-indulgence to festivities and parties marked the coming of another year in most of the affluent cities in the world. Coupled with this celebration are greetings and wishes for “Happy New Year” or “Prosperous New Year.”

I think the over-all in the greetings, ”Happy New year”, is economic prosperity for all the year. Is economic abundance really all for life? Who would not desire for economic abundance in the midst of untold poverty caused by globalization? Who would not need economic stability for all the wars we are confronting with?

While we need economic stability for our life, let us also pray God to provide us his un-matched blessings. Let us also pray the poem, “Another Year Is Dawning,” whichFrances R. Havergal wrote for her New Year’s greeting cards in 1874.

“Another Year Is Dawning”[1]

Another year is dawning, dear Father, let it be
In working or in waiting, another year with Thee.
Another year of progress, another year of praise,
Another year of proving Thy presence all the days.

Another year of mercies, of faithfulness and grace,
Another year of gladness in the shining of Thy face;
Another year of leaning upon Thy loving breast;
Another year of trusting, of quiet, happy rest.

Another year of service, of witness for Thy love,
Another year of training for holier work above.
Another year is dawning, dear Father, let it be
On earth, or else in Heaven, another year for Thee.

Children are the most significant national resource. It is but indispensable for us to invest in them, to ensure a better future for themselves and for society.  Under the “Education for All” program, the Philippine Department of Education will conduct “pre-enrollment” to children, ages 3-5 in January 2011. The idea behind the “pre-registration” is to provide children greater opportunity for schooling.

According to numerous extensive studies, children who participate in high quality Early Childhood Education programs tend to have higher language and math skills, less need for special or remedial education and higher high school graduation rates. As a result of this, they go on to be citizens who have higher employment and earning as adults, pay higher taxes, depend less on welfare and engage in fewer criminal acts.[1]

The foregoing educational concern is critically relevant to SARJ Schole in Escalante City, northern part of Negros Occidental, Philippines. Because “formal schooling or another form of training shapes the person’s mind and character,”[2] the Schole offers pre-elementary education program.

The focus of SARJ Schole is rather on cultivating optimal holistic transformation in every young child.  Holistic transformation as a result of the encounter between human and God in Jesus Christ becomes the “integrating core of reality and life.”[3] This means that Godly spirituality is interwoven in all aspects of life and in all days of a lifetime. This educational journey is undertaken as encroaching presence of Jesus Christ and a lifestyle for the glory of God.

Sarj Schole in Escalante City, Negros Occidental, Philippines, marked its fifth year yesterday, December 28, 2010. Sergio Rojo, Jr., founder- director of SarjSchole, celebrated his 58th birthday also yesterday. The historic event focused rather on the founding anniversary of Sarj Schole, putting the founder’s birthday in the sidebar at the moment.

This year’s celebration of Sarj Schole has its theme, “Educating for Holistic Transformation,” based on Second Corinthians 5:17. Atty. Dan L. Pedrosa, President of the Convention of Philippine Baptist Churches, was the honored guest.

In his message, Atty. Dan stresses the importance of personal experience in holistic transformation. He cites the experience of the Apostle Paul in the New Testament.  The New Testament Paul was then persecutor of the Christians. When Paul met Jesus in the Damascus road, his life transformed. He, in turn, became not only the greatest evangelist of all time for the Lord Jesus Christ but he was authoritative in his preaching for the Christian gospel. Because of Paul’s experience in Jesus Christ, he was authoritative in urging people to accept Jesus Christ and be transformed in the Lord.

Atty. Dan differentiates transformation from reformation. The process of reformation involves changes in some aspects of one’s life, so says Atty. Dan. When transformation in Jesus Christ takes place, it changes the whole being of a person, adds the Christian lawyer. This is the essence of second Corinthians 5:17, adds Atty. Pedrosa, “. . . if anyone is in Christ, he is a new creation; the old has gone, the new has come.”

To be authoritative in their preaching and teaching, Atty. Dan admonishes SarjSchole stakeholders to experience the holistic transformation of the Apostle Paul.

———————

N. B. We take this space to acknowledge with grateful appreciation the well-wishers of both Rev. Dr. Sarj Rojo and Sarj Schole. Thank you very much.

Mrs. Timmy Dumaicos-Rojo and her children, Jun-Jun, Tim-Tim, Jates, Tadz, and PTh;  Mr. Fred Bat-og; John Wilton, Baptist pastor from Canada; Stuart Murray Williams of Urban Expression based in London, United Kingdom; Dr. K. B. Rokaya, General Secretary

National Council of Churches of Nepal; Rev. Felix B. Colinco, Jr. of West Orange, New Jersey; Mr. Romulo “Molik” Mandalupe is Sarj Rojo’s  Valedictorian and batch mate, ‘76 in Escalante High School;  Rev. Ellie P. Formilleza is the Director of Convention Baptist Seminary in Metro Manila; Nestor D. Bunda, DTh, BCC, Dallas, Texas, USA [Dr. Nestor Bunda is Sarj Rojo’s  classmate at CPU College of Theology and dissertation adviser at Bakke Graduate University]; Rishi Anadani [Rishi is an Indonesian who married a Filipino wife, Aida Mile and Sarj Rjo.s a classmate at the Asian Advanced Institute for Evangelists in Manila in 2004];

Rev. Dr. Bob Aquino of Chicago, Illinois; Ms. Gwen Stetler of Ohio; Ms. Dely Pabuaya; Mary Queen Guillen; Pastor Wilfredo G. Faldas, II; Rev. Noel L. Luces; Mr. Dan and Mrs. Monit Eñano; Ms. Jeje P. Pabuaya of UK; Mrs. Rubelyn C. Delleva; Mr. Robert & Mrs. Bing Molinos and son, Meeko; Pastor Al B. Molinos; Mr. Edil Sta. Ana; Eng’r. Roly Hechanova; Ms. Lea Catayas-Kawabe; Ms. Anjie Carmona; Mr. Wilson & Mrs. Carmen Guanzon; Mr. Francis & Mrs. Vonne Guanzon; Dr. Joel & Mrs. Luisita Valencia; Ms. Yvonne Archer-Dalzell of British Columbia, Canada; Rev. Amsil P. Alubog; Ms. Marion A. Vallejo; Ms. Mercy Frosch;

Ms. Cristina Vargas; Mrs. Ariane T. Rabago; Ms. Mary L. Libajan, Mrs. Lila Santizo; Mr. Wilson & Mrs. Frances Guanzon, Sr.; Ms. Ervi J. Vistar; Mrs. Charade Cyndy Fernandez-Barraquio; Eng’r.  & Mrs. Dan Hulleza; Ms. Ros  Longakit; Ms. Shyne Loreno; Ms. Jaja J. Vistar; Ms. Lilibeth H. Dequito; Ms. Farlane Artajo-Panadero; Ms. Gilda Plantinos of Japan; Rev. & Mrs. Arsenio Llamas, Jr.; Ms. Tita Grace Faldas-Padojinog; Mr. Francis Jefferson Benjamin Estuche;  Anthony Czar Bernus of  Fayetteville, Arkansas; Mr. Mark Grace of Dallas, Texas;

Mr. Tom and Mrs. Usfip (nee: Justiniani) Alvarado; Ms. Rowelyn Molinos-Alarba; Ms. Metziel Kiamco; Ms. Annie Ybias; Ms. Beulah Dueñas-Lopez; Mrs. Loida Divinagracia-Largo; Ms. Jomela P. Montalvo; Mr. Armando “Kid” Roullo; Ms. Sheila Mae Suyao, Ms. Elsie B. Romero; Mr. Rufino P. Suyao, Jr.; Paul Jackson Archer of British Columbia, Canada’Dr. Albert & Mrs. Ruby Bantigue; Rev. Leo and Mrs. Joy Claridad; Mr. Joel G. Jallana; Ms. Bessie Katalbas; Ms. Mary Ann Tupas-Arceño; Citibank Card; Mercury Drug Store-Escalante; Rev. Romeo Awit; Rev. James & Ms. Neriza Berden; Rev. Ruel Gardoze; Mr. Jomar & Mrs. Charlene Laus; Mrs. Aida R. Bargamante; Mrs. Nida B. Batencial; Mrs. May Joy Dulman Romero; Pastor Arnel & Mrs. Chit Tayactac and Pastor Roger Eson; Mr. David & Mrs. Marivic Deldo and son; Ms. Yen Ramos-Herrera Burgos; and Ms. Roselle Lucero- Bijo

Again, many thanks!