Professional Documents
Culture Documents
MAGAZINE
A Publication of The Divinity School of Silliman University Issue No. 00
Serving Protestant Ministry in the Philippines August 2008
Editor: Rev. Reuel Norman O. Marigza ISSN 00037-5276
S
halom! This is our greeting and prayer to you our readers. This our
prayer for our land and for our world torn asunder by conflicts and wars
and by violence in many forms.
SMM brings you as its lead article a brief look at our history as a Church
in the social arena - the Church in the public square, as it were. This is in line
with the year-long 60th Anniversary celebration as a Church. SMM tandems
with the Church Workers Convocation which adapted the UCCP 60th Anni-
versary theme as its own theme this year as the Divinity School's contribution
to the Church celebration. The theme is: "In Union with Christ, Witnessing
from the Neighborhood to the World"
Prof. Victor Aguilan in his sermon, "Green Christian Virtues Today,"
reminds us of necessary virtues we must reclaim and practice if we are to be
effective witnesses not only to our own neighborhoods but also to the world.
Our Dean, Dr. Muriel Orevillo-Montenegro, updates you on important
matters regarding the Divinity School and its future, and challenges us to be
partners with us in theological education and ministerial formation.
Our LiMuCen (sounds like limousine ha!), through the Rev. Magnolia
Nova Mendoza, compiled Liturgical materials that you can use for the Advent
and Christmas season.
Two high-powered theologian and Bible scholars shares with us what
they had been reading lately through the Book Review section.
DSSA is alive and kicking, find out about it in the news section. Two
Faculty members are featured. We thank the students Gideon Gunda, Marnie
Vega and Wella Hoyle for their contributions.
We round up our issue with the Literary Section, featuring Dr. Sam
Gregorio's Ambis, and something I wrote during the First General Assembly
of the United Church Workers Organization last July at the National City United
Church in Quezon City. My special thanks to Pastor Renee and family for
their kindness to provide a room for me at the Parsonage during the Assem-
bly.
We welcome back the Rev. Callum Roble Tabada and thank him for
the lay-out of this issue. He and I originally partnered in the SMM when I first
began as Editor-in-Chief in 1998. Callum is taking his M.Div. And this issue
will not be complete without the persistence of our Managing Editor, the Rev.
Magnolia Nova Mendoza, who followed-up the writers and contributors.
Daghang salamat po! SMM
2 • August 2008, Silliman Ministry Magazine
From the Dean’s Desk
Muriel Orevillo-Montenegro, Ph.D.
T
he month of August is here once again is facing serious political, economic, so-
and the Divinity School continues to cial-cultural, and ecological challenges.
commit to host the Church Workers’ Recently, the breakdown of the peace
Convocation no matter what. This Convoca- talks between the GRP and the MILF has
tion is one aspect of continuing education that triggered more violence in Mindanao.
the D.S. can offer to the pastors and lay lead- Christians need to seriously and honestly
ers of the United Church of Christ in the Phil- seek to understand the plight of the Moro
ippines and sister-churches within NCCP. It people, and the historical reason behind
is an opportunity for pastors to refresh the sentiment and claim for their ances-
their theological learning, and to re-con- tral domain. When we criticize the wan-
nect with fellow alumni and with friends ton corruption in the government, we
of the Divinity School. This year ’s must also seriously evaluate our values
Church Workers’ Convocation theme is and ask why we chose such people to take
an adaptation of the theme of the 60 th the seat of leadership and power. Some-
Anniversary of UCCP: “In Union with how, people seem comfortable in conced-
Christ, Witnessing from the Neighbor- ing to the sinful ways of the world than
hood to the World.” This theme is an ex- to struggle to free from the shackles of
pression of the recognition that God’s sin. This is observable in all levels of
household is bigger than our own de- relationships – be it personal, institu-
nomination, broader than our own brand tional or societal. There is a prevalent
of Christianity, and wider than our na- enthrallment with the politics of rhetoric
tional territory. The theme is also timely among people, and walking the talk is
as Protestant churches all over the world found to be difficult by many – be it in
anticipate the centennial celebration of the government, in church and society.
the landmark missionary gathering in Consequently, we play deaf and blind in
Edinburgh in 1910 and re-visit its con- the face of the violence of poverty and
cept of mission in the face of the chal- hunger, of militarization, of other visible
1
See Victor Aguilan, “A Brief Historical Overview of the Development of the Campus of the Divinity School of Silliman
University (from 1921-1968 (draft).” n.p.
T
he year 1948 was a historic year. It was on this year that the Universal Declara-
tion of Human Rights was approved and signed by the United Nations. It was
also on this year that the World Council of Churches was formed. Here in the
Philippines, 1948 witnessed the founding on May 25, 1948 of the United Church of
Christ in the Philippines (UCCP).2 The UCCP in its history and posture would prove
to be both ecumenical and a strong advocate for human rights and other social issues
affecting the nation and the world.
The UCCP is a product of an organic union, a process that
took about fifty (50) years. While the union was open to
all evangelical churches con- nected with the Philippine
Federation of Evangelical Churches, eventually, three
churches decided to join to- gether and establish an en-
tirely new entity. Two of these churches were, in
themselves, organ2•hurches, namely: the United Evan-
gelical Church of the Philip- pines (UECP) and the Evan-
gelical Church in the Philip- pines (ECP). The third
church was the Philippine Methodist Church, which
broke out of the Methodist Episcopal Church in 1933.
Early efforts towards Organic Union. The Protestant faith was brought to
the Philippine shore largely through the efforts of the American missionaries. There
were earlier efforts to smuggle Bibles in the Philippines by the British and Foreign
Bible Societies as early as 1838,3 but it was during the coming of the American mis-
sionaries that there was a large scale coordinated effort to convert Filipinos to the
Protestant faith.
The roots of the United Church of Christ in the Philippines could be traced
back to the missionary efforts coming from the following groups:4
Even before the missionaries’ arrival to the Philippines, they had started talks in
the United States of America on policies for the new mission area. They discussed (a)
territorial division of the Philippines among the different missions;
(b) a common name for the newly organized churches; (c) a plan for directing growth so
as to produce one national church; and (d) cooperation in schools, press, newspapers,
etc. The result was later carried out in the Philippines through the Evangelical Union,
organized on April 26, 1901. Its primary purpose was to bring about ”a spirit of comity,
unity and cooperation that will eliminate competition and effect harmony for the com-
mon task.”5
On February 1924, the United Church of Manila was formed to “demonstrate
the possibility and practicability of Filipino church union in the Islands, and if possible,
to pave the way for the union of all evangelical churches of the Philippines.”6 This local
church was composed of United Brethren, a number of Congregationalists and some
Baptists.7
Heeding the challenge, the United Evangelical Church in the Philippine Islands
was formed on March 15, 1929. It was a merger of the Presbyterians, the Congregation-
alists, the United Brethren, and the United Church of Manila.8
World War II came to our shore on December 8, 1941 when the Japanese bom-
barded several places in the Philippines where US military bases and installations were
present. By January of 1942, the Japanese Imperial Army had most of the Philippines
under their control. To simplify their dealings with religious groups, the Japanese Impe-
rial Army pressured the Protestants to form into just one body, which was called the
Evangelical Church of the Philippines. This church was the result of the coming to-
gether of the United Evangelical Church of the Philippines, the Church of Christ (Dis-
ciples), the Iglesia Evangelica Unida de Cristo (UNIDA), the Iglesia Evangelica Cristiana
Independiente, the Salvation Army, a segment of the Philippine Methodist Church, a
good number of autonomous congregations of the Iglesia Metodista en las Islas Filipinas,
the Iglesia Evangelica Nacional, and more than 20 smaller independent Churches.9
The UCCP. The UCCP was founded two years after the Philippines gained its
political independence from the United States of America. The national mood was
patriotic, and a primary concern was nation-building. Nation-building involved not only
re-building the nation from the ruins and ravages of the Second World War, but more
END NOTES:
1
Excerpted from the author’s Master of Theology thesis.
2
For full historical account, see T. Valentino Sitoy, Jr.’s Several Springs, One Stream: The United Church of
Christ in the Philippines Vol. 1: Heritage and Origins (1898-1948) (Quezon City: United Church of Christ in the
Philippines, 1992) and Several Springs, One Stream: The United Church of Christ in the Philippines Vol. II: The
Formative Decade (1948-1958) (Quezon City: United Church of Christ in the Philippines, 1997) See also T. Valentino
Sitoy, Jr.’s Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the Philippines (1901-1961).
(Quezon City: National Council of Churches in the Philippines, 1989). See further Enrique C. Sobrepeña’s That They
May Be One. (Manila: United Church of Christ in the Philippines, 1964).
3
Enrique C. Sobrepeña. That They May Be One. (Manila: United Church of Christ in the Philippines, 1964)
141
4
T. Valentino Sitoy, Jr. Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the Philippines
(1901-1961). (Quezon City: National Council of Churches in the Philippines, 1989) 112
5
Sobrepeña 31-32
6
Quoted from Sitoy, Jr., Comity 67-68
7
Ibid., 68
8
Ibid., 68-69
9
Ibid., 103-111
10
Pasquale T. Giordano, S.J., Awakening to Mission: The Philippine Catholic Church, 1965-1981. (Quezon
City: New Day Publishers, c1988) 18
11
Ibid.
12
Ibid.
13
Ibid.
14
Ibid.
15
Ibid., 20
16
Ibid.
17
“Huks” was the monicker given to the armed group of the Partido Kumonista ng Pilipinas (PKP). It was known
as HUKBALAHAP or Hukbong Bayan Laban sa mga Hapon [ People’s Army against the Japanese] during the Japa-
nese Occupation of the Philippines. The PKP and the Huks continued their struggle against the State after World War
II.
18
Giordano, 21
19
See T. Valentino Sitoy, Jr.’s Comity and Unity: Ardent Aspirations of Six Decades of Protestantism in the
Philippines (1901-1961). (Quezon City: National Council of Churches in the Philippines, 1989) Chapter VI [The
Wartime Federation and Union] and Chapter VII [Postwar Efforts for Unity], 87-114. See also T. Valentino Sitoy, Jr.’s
Several Springs, One Stream: The United Church of Christ in the Philippines Vol. 1: Heritage and Origins (1898-
1948) (Quezon City: United Church of Christ in the Philippines, 1992) Chapter X [The Wartime Union of 1943] and
Chapter XI [Postwar Reorganization and Rehabilitation] 429-483. See further Enrique C. Sobrepeña’s That They
May Be One. (Manila: United Church of Christ in the Philippines, 1964).
20
UCCP Statements and Resolutions (1948-1990) (Quezon City: Education and Nurture Desk, 1990) xi-xii
T
his is one book that I really found and unjust suffering being experienced
to be immensely helpful in the by the majority of his fellow Latin Ameri-
writing of my second volume of can citizens in that continent, a situation
the Reading and Hearing the Old Testa- not entirely different from our own con-
ment in the Philippine Context, specifi- temporary Philippine social and eco-
cally in the chapter and section dealing nomic conditions. Thus, the author em-
with the book of Job. For Gustavo barks not just on a scholarly endeavor
Gutierrez’ exhaustive treatment and dis- but also on a spiritual journey of wres-
cussion on the different major parts or tling with major life and faith issues aris-
sections of Job simply oozes not just with ing from the book itself and discerning
the scholarly depth for which he is al- their significance for the contemporary
ready well known as a pioneer in the ar- social and economic condition of the
ticulation of the “Theology of Libera- Latin American peoples.
tion”, but most of all, with the zeal of Gutierrez, thus discerns one very
one who remains deeply rooted in the central theme in the book which he partly
Scriptures while remaining so passion- adopts as the sub title of his book, “How
ately moved and concerned about the are we to talk about God. More particu-
suffering and pain of his fellow Latin larly: how are we to talk about God from
American peoples. within a specific situation- namely, the
This book is actually not a com- suffering of the innocent.” It is the kind
mentary but a more of an extended es- of God-talk or talking about God in the
say or theological reflection on the plight midst of suffering of the innocent that
and the faith of Job in the midst of an the author tries to articulate as he weaves
apparently unjust suffering. At the end, through the pages and sections of Job.
one can readily acknowledge that this is This kind of God-talk was then
one clear example of a solid attempt to voiced out through two distinct languages
re interpret the Scriptures in light of a discerned by Gutierrez in the book, the
I
f one finds Rick Warren’s two popu- construct”(p.45).
lar books, The Purpose Driven Once upon a time, theism may
Church and The Purpose Driven have provided a sense of security to the
Life too uncritical of the modern world world of Christianity when the belief that
and too sanguine about the health of no matter what happens to the believer
Christianity, it would be best for him/her or to the world, he/she knows that God
to struggle with Bishop Spong’s A New is in control , and that whatever happens,
Christianity for a New World. It is the God will do what is the very best for all
same genre as John A. T. Robinson’s God’s creatures. But, according o Bishop
Honest to God. Spong, such a cavalier affirmation of
Bishop Spong known for taking faith in the theistic God is belied by both
up the cause of the women, and gays and real events in the world and by observ-
lesbians in the life of the church, plunges able forms of human behavior.
into another controversial territory and The latter, of course, is not a new
shakes the intellectual foundations of the inasmuch as the classical critiques of
traditional faith by arguing that theism, Christianity had earlier been made more
which has been culturally bound up with powerfully by Soren Kierkegaard in his
both the understanding and the practice Attack on Christianity and by Friedrich
of faith, is neither an essential compo- Nietzsche in his The Anti-Christ. As for
nent of the Christian faith nor a neces- the former, we need only look at con-
sary framework for its articulation. temporary historical events- the Iraq and
The good bishop finds the basic Afghanistan War, the genocide that has
framework of traditional Christianity been happening in Darfur for a number
quite irrelevant to the intellectual mind years now, the various act of terrorism
set of the contemporary experience of that take place on an almost daily basis
modern men and women and prognosti- and the natural catastrophes that visit our
cates that such a hidebound embrace of planet with alarming frequency- as well
faith could only wither away and die if as remember monumental horrors like
the essential meaning of the Christian that of the holocaust and the elimination
faith is not articulated within the thoughts of 30 million Russian peasants by Stalin.
GREEN
CHRISTIAN VIRTUES
TODAY
Prof. Victor Aguilan
Biblical Texts: Ps. 147; John 6:1-15
T hanks be to God for this opportunity to share with you my reflection. As we prepare
ourselves let me share with you a prayer of John Calvin. Let us bow our head in prayer:
“Heavenly Father, in your son, Jesus Christ, are hidden all the treasures of wisdom
and knowledge. Enlighten our minds by your Holy Spirit and grant us that rever-
ence and humility, without which no one can understand your truth. Through the
same Jesus Christ our Lord, Amen.”
The passage from the book of Psalm is familiar to us while the Gospel reading
reminds us of the feeding of the 5,000. I have chosen these two biblical passages in connec-
tion with our emphasis for today – RURAL LIFE.
According to United Nations Population Fund (2007) the world’s human population
is undergoing a transition from being largely rural to urban. By 2008, the global urban
population will be, for the first time in global history, greater than 50%. As such, urban
growth and accompanying changes with urbanization are increasingly being recognized as
one of the critical development issues of the 21st Century.
The issue that we will be facing this century is the relationship between urban and
rural communities. Today there is a perception that urbanization is bad for the rural commu-
nities. And that the relationship between these two, cities and the country sides, is antagonis-
tic, destructive and exploitative.
According to Peter Kareiva, chief scientist at The Nature Conservancy said “If we do
not learn to build, expand and design our cities with a respect for nature, we will have no
nature left anywhere.”
For our reflection today I would like to focus on the relationship between the urban/
city life and the rural life. As I re-read the passages the other night, it came to my attention
that the two biblical readings have something to share with us.
Let me begin with verse 2 of Ps. 147 which says “The LORD builds up Jerusalem; he
gathers the outcasts of Israel.”
The Lord builds up Jerusalem. Where is Jerusalem? It is on top of a mountain. It is the
city of David where Solomon constructed the temple. In other words, Jerusalem was a city
that God has established. The biblical truth is that the God of the Bible is the Sovereign Lord
H
e is strict.” This remark is usually heard among fathers, for being so stiff when it
comes to discipline of his children, be it on observing curfew hours or just doing
household chores. But no, I am not speaking of a father having in control with his
family affairs rather I am speaking of Prof. Victor Aguilan. “Strict” is the unanimous identity
of Sir Aguilan, as he is popularly addressed, among students. As a matter of fact, one of my
classmates used to say “mangurog nako kung magsugod na ang klase ni Sir Aguilan” (I
would tremble whenever our class with Sir Aguilan starts). Another of my classmate even
shared that he could hardly cope with our subject on him and that he could not survive Sir
Aguilan.
On his regular morning routine walk with his dogs I came to know more of Sir
Aguilan. He grew up in Batangas, but he was born in Lucena, Quezon Province, and born
to a church worker’s family. His father was an ordained minister while his mother was a
Bible Woman. His family was only an extension of a clan whose life was rooted in the
service to God. As to the present, their clan has ten ordained ministers and at most ten
deacons. In order to be faithful to the family tradition, and to have an ordained minister in
their family, his sister, Gailry, decided to be ordained after he decided to refuse to the call
for ordination.
He became part of Silliman University when he became a student of the Divinity
School on his Masters of Divinity program just a year after his family transferred to Dumaguete
in 1983. Six months later, they transferred to the Divinity School Village. Though a family
man, he never was alienated to the struggles of the students during his time. Like an
ordinary student he also struggled financially. There was a time when they accepted board-
ers in their unit to augment their financial condition. In one occasion at the chapel I even
overheard him and Prof. Lope Robin reminisce their experience in the village, how they
cooked San Francisco leaves as vegetable. While at the village he observed in dismay the
laxity of the students in the use of their time. He was trying to express his attitude towards
studies, giving much time reading a lot of books.
Little is said of his pastoral work. With no intention of taking the teaching ministry
as a lifetime service and with the condition that he will serve a local church nearby Dumaguete,
he received the teaching offer of the SU College of Arts and Sciences, in the Philosophy and
Religious Department 1990. He became part of the DS Koinonia in 1993, and formally
started teaching at the DS in 1995.
A
fter six years of untiring service and dedication to her work as music instructor,
choral trainer, also as music and movement workshop facilitator in the Divinity School,
the time has come for us to acknowledge our very own multi-talented mentor behind
UGKAT, Miss Jean Cuanan Nalam.
I went through a nightlong difficulty of visualizing a perfect view that would capture
the essentiality of music in Ma’am Jean’s life. I gained confidence in the idea of featuring
God as the source of music. “Music cannot be expressed in words but indeed a concrete
manifestation that God exists.” Quoting this statement from Ma’am Jean herself stirs up my
motivation to stick to the idea. Recalling my first acquaintance with Ma’am Jean led me to
the Chapel of Evangel. I came in to attend the Sunday worship service while she was
playing the piano for the introit. The melody she was creating indeed inspired me to bow my
head for a prayer. Overwhelmed with the solemnity of the melody I uttered thanks to God
for the music. It was my first time to attend Chapel service in the Divinity School and I was
so much impressed with her ability to lead the congregation to worshiping God. Her seem-
ingly perfect choice of hymns and songs in fact caused me to wish that I could also have the
same talent.
When I interviewed Ma’am Jean, I learned that she really had this inborn talent in
music. She told me that according to her mother she would respond to any sound created
outside while she was still in her mother’s womb. It was not surprising to them since both of
her parents have special gift and interest in music, in fact her parents yearns for a musician
in the family. When she was growing up, however, she displayed particular interest in teach-
ing. Her mother who is both a teacher and a musician kept her on tract in balancing both.
From her resume I peeked at the office, Ma’am Jean as she is fondly known to
students earned her Bachelor’s and Master’s degrees in music from Silliman University as
T
he writing of this brief study was in cutions of Christians took place, though prob-
spired by the recently held Christian ably localized in the vicinity of Rome, espe-
Life Emphasis Week at Silliman Uni- cially after the fire that ravaged the city in
versity. The theme was “In Christ, We Can,” 64 C.E. Thus, Paul was imprisoned and fi-
based on apostle Paul’s very familiar affir- nally executed under Nero’s clout.
mation in his letter to the Philippians, “I can
do all things, through the One who keeps em- Why was Paul imprisoned?
powering me” (my own translation). This The letter itself tells us of the primary
essay will explore the meaning of such an reason for his imprisonment. In 1:13 Paul
affirmation in light of his letter (especially says, “it has become known throughout the
focusing on 4:4-13) and his personal circum- whole imperial guard and to everyone else
stances. It argues that Paul here affirms his that my imprisonment is for Christ (NRSV,
concrete devotion to Christ and unfeigned emphasis added).” This is to say, in other
commitment to the cause of Christ’s gospel. words, that Paul was imprisoned because of
Christ or for the sake of him. Two things can
Occasion of the Letter then be ask: What is the meaning of Christ
Philippians is one of the undisputed and his figure within the Roman imperial
letters of Paul. The opening verse tells us order? What are Paul’s activities (words and
about it (1:1). This letter was written during deeds) that approximate Christ’s way?
Paul’s imprisonment. Historical critics sug- The term Christ comes from the Greek
gest that the letter was written in 55 C.E. word Christos (Heb. Mashiach, “Messiah”),
Unfortunately, Paul does not hint at the venue meaning, “anointed one.” This Anointed One
of his imprisonment. For sure, the Philippian refers to a special figure who would play a
Christians knew everything about his impris- special role in the last days. Paul uses the
onment. Although this puzzle is left to mod- term in reference to Jesus (see Phi 2:1-11).
ern readers, imprisonment in Ephesus would The gospels tell us of Jesus’ life as a
be plausible. This is in view of the proximity Mashiach. His life was marked with solidar-
of Philippi from Ephesus. The writing was ity and protest. He ministered to the outcast,
situated during the time of the Roman em- sinners, the sick, the women and children.
peror Nero, who began his reign in 54 C.E. He opposed the perpetrators of injustice and
DSSA News
DSSA elects new officers
THE DIVINITY SCHOOL STUDENTS ASSOCIATION (DSSA) has elected a new set of officers for
SY 2008-2009.
The newly-elected officers are:
Gideon Gunda - Middler (President)
Arnie Tejo - Senior (Vice President)
Sarah Jean Cuyag - Sophie (Secretary)
Antonino Baconga - Senior (Treasurer)
Lalaine Sanchez - Middler (Auditor)
Arnil Leyson - Junior (PRO)
Lucy Talha - Senior (PRO)
Wella Hoyle - Middler (SUSG Rep.)
Mark Sending - Senior (SUSG Rep.)
Held on July 3 at the Chapel of the Evangel, the election was a successful wherein
rights were properly exercised by each student. Each one had expressed their freedom to
choose or to elect the responsible and trustworthy students for the organization.
The officers were officially installed together with class presidents and committee
chairpersons during a ceremony on July 11 at the DS Koinonia Friday Service.
The DSSA officers are making workable plans that would cater to the essential
needs of every student and projecting activities that would embrace the spirit of comrade-
ship among DS and non-DS students as well as programs that would beef up the organization’s
financial resources.
The officers and members of the DSSA are hoping that the with the encouragement
and support of the DS Faculty and Staff, the programs and activities of the organization will
all be achievable and meaningful for everyone.
DS remembers
Devorah Solidarios
IT WAS A HEART-WARMING VISIT by a DS former profes- THE KOINONIA was deeply
sor, Dr. Rainer Neu,his wife Marie Paule and their four saddened by the passing
children last July 18 and 25. away of Devorah Solidarios
Dr. Neu taught New Testament, Church History last July 11, 2008. She was
and Introduction to Religion from SY 1992-96. On the supposed to be an incoming
senior. A very touching trib-
other hand, Mrs. Neu taught Special Arts at the Divin-
ute and memorial service was
ity School. The mural at the Rodriguez Hall was painted held on July 13, 2008 at the
by her class. Chapel of Evangel which
The family of Dr. Neu also helped students by was led by Devorah’s class-
providing scholarships not only in the Divinity School mates, the Seniors. The
but also to other Colleges in the University. Two of Koinonia expressed their
their scholars at the DS are Klariza Grace Lugo condolences to he beloved
(Middler) and Lyndon Castillano (Junior). • family. •
Ambi
IN UNION
WITH CHRIST
Rev. Reuel Norman O Marigza By Dr. Samuel B. Gregorio, CLP
Negros Oriental
6200 Dumaguete City
Silliman University Divinity School
SILLIMAN MINISTRY MAGAZINE
Silliman Ministry Magazine
Mailing Address:
Silliman University Divinity School
Dumaguete City, 6200 Negros Oriental
Phone/Fax: (035) 225-7541
(035) 422-6002 local 540-541
Divinity School E-mail address:
divinityschool21@yahoo.com and/or
divinity@su.edu.ph
EDITORIAL BOARD
Magnolia Nova Mendoza
Reuel Norman O. Marigza
Dennis Solon
Editor
Reuel Norman O. Marigza
Managing Editor
Magnolia Nova Mendoza
Layout Artist
Callum R. Tabada