1979 03&04 Pasugo ''The Point & Pleasure of Reading History The True God According To Christ''

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\.bl.ume 31 Number 2
THE MAGAZINE OF THE
IGLESIA NI CRISTO
Editor-in-Chief
Cipriano P. Sandoval
Associate Editor
Bienvenido C. Santiago
Editorial Associates
Benjamin Santiago, Sr.
Tomas C. Catangay
Assistant Editors
Beda H. Aboloc
Adriel O. Meimban
Contributing Editors
Teofilo C. Ramos, Sr.
Jose Esperanza Cruz
Carmen Santiago
Estrellita Pena
Artists
Vic Valdez
Robert T. Falco
Photographer
Orlando Barrera
Writers
Paterno See
Joventino A. Santua
Dominador Santos
Genevieve Angeles
Leticia Gabriel
Circulation Manager
Inocencio Santiago
On the Cover: Should history be a pain
in the neck? Our cover suggests differ-
ently, for it depicts how - through
systematic digging of the annals -
we could rediscover in living vividness
(suggested by the colors) the richness
)f the world's past events.
GOD'S MESSAGE
Adriel O. Meimban
Estrellita I. Pefia
Tomas C. Catafigay
Joventino A. Santua
Estrellita I. Pena
Ann S. Casanova
Peter Agsi
Dr. Jesus S. Ocampo
Sarah D. Apurado
Jovita V. de Guzman
Benison D. Juan
Jerson T. Samson
Daniel Corbe
Brigido Lubao
Teresita T. Bendicio
George Laruan
Jose Esperanza Cruz
March-April 1979 .
Contents
2 Editorial
3 The True God According To Christ
5
6
10
14
16
19
25
27
28
30
31
33
34
36
37
38
40
New House Of Worship
The Point And Pleasure Of Reading History
Culture Change And Individual Commitment
The "Eucharist" And "Transubstantiation"
Love The Brotherhood
Converts
Book Review
Poetry: The Seeds
Love Has Died
Rx
The Habit of Procrastination
The More We Get Together
Crossword Puzzle
News
Candid Shot
Pitak Pilipino/Pangulong Tudling
Ang Mapalad Na Pagkabuhay Na Mag-uli
Ang Dalawang Uri Ng Naghihintay
Sa Ikalawang Pagparito Ni Cristo
43 Nalalaman Ba Ninyo?
44 Daan Ng Buhay
47 Tula: Cristina V. Manalo
48 Ito Ang Sagot
49 Tula: Sa Araw Ng Pagtatapos
50 Maikling Kuwento
54 Tula: Ako'y Katiwala
55 Time And Places Of Worship Services
Outside The Philippines
PASUGO is published bimonthly by the Church of Christ, Iglesia ni Cristo. Editorial
Office: Iglesia ni Cristo Central Office, Corner Central and Don Mariano Marcos Avenues,
Quezon City, Philippines. Tel. No. 98-06-11. Entered as second-classmail matter at the
Central Post Office in Manila on February 13, 1979. Published under PCPM Certificate
of Registration No. Sp. 237. Manuscripts and Photographs submitted for editorial con-
sideration should be accompanied by a self-addressed envelope and return postage. The
PASUGO assumes no responsibility for the return of unsolicited materials.
Copyright 1978 by the Iglesia ni Cristo
Editorial

A Harbinger Of Love
F
ROM THE TIME OF Adam
and Eve up to the present,
there are love-teams who,
from the noisy silence of their
hearts, whisper sweet nothings to
each other, to manifest that one
thing called love. But love is also
a many-faceted thing.
Man is not human if he has no
self-love. This love for one's self,
however, branches out to love
for the material, immaterial, and
even spiritual. Examples of these
are one's love for lucre, power,
fame, neighbors and fellowmen,
country, and God Almighty.
Gregarious by nature, man
finds himself not only as a part-
ner in a love-team and a partaker
in a sports team, but also as a
member in the midst of a group
of friends who form a clique or
coterie, a member in a family
of blood relations or in a family
of nations, or even a member of
a Church or religion. Nations
make treaties for economic and
security reasons.
But then we must bear in mind
that even in the realm of love
there is a constant process of
recycling. It is in this process
that history takes part by repeat-
ing itself. How? By means of
what we call vicissitudes in life. .
Vicissitudes can create un-
balance in some people. An in-
dividual may pass from health
to sickness, from wealth to pover-
ty, from power to being a refu-
2
gee. Hope and love vanish as one
plummets from an enviable to a
despicable position.
Love-teams disintegrate and
hatred reigns in separation. To
remain capably in single blessed-
ness is nobility, but to avoid the
hymeneal altar for fear of res-
ponsibility is cowardice. Our
forefathers are to be commended
for their courage in being ins-
trumental for our existence. What
if they had been otherwise!
Friends bid one another fare-
well, for better or for worse.
Families are broken and such
cause heartaches. Nations under-
go transition from peace to war.
Such is the transitoriness of
things in this world!
As brethren in the Church of
Christ, we must look for that
which is stable in which we can
anchor our life, as we sail, so
to speak, as voyagers in this
world.:. In Mt. 24:35, our Lord
Jesus Christ said, "Even heaven
and earth will pass away, but
my words shall not pass away. "
(Lamsa) Christ's words shall not
pass away. Why? ."But he who
does not love me does not keep
my word; and this word which
you hear is not my own but the
Father's who sent me." (In.
14:24, Ibid.) Christ's words are
not His own but the words of
God the Father .
God's words or command-
ments, therefore, are lasting.
How must we anchor our life in
God's commandments? By keep-
ing them, as stated in I In. 5:3,
thus: "For this is the love of
God, that we keep his command-
ments; and his commandments
are not difficult." (Ibid.) We
prove that we love God by keep-
ing His commandments.
The Bible teaches that if we
love God by keeping His com-
mandments, we shall attain life
everlasting. "Here is the patience
of the saints; here are they who
keep tFi e' com-mandments of God
and the faith of Jesus." (Rev.
14:12, Ibid.) "And this is the
promise that he has promised
us, even eternal life. "(I In. 2:25,
Ibid. )
-
Eternal life is life unchanging,
and God Himself is eternal. "Of
old hast thou laid the foundation
of the earth; and the heavens are
the work of thy hands. They shall
perish, but thou shalt endure;
yea, all of them shall wax old
like a garment; as a vesture, they
shall fade. But thou art the same,
and thy years shall have no end. "
(Ps.102:25-27,Ibid.)
The Church of Christ banner
has three colors: red, white and
green. White is for faith, green is
for hope, and red is for love.
On earth, we have faith, hope
and love. "And now abide faith,
hope, and love, these three; but
the greatest oj these is love.-"
(I Cor. 13: 13, Ibid.) - 0 '
Dwlso
The True God According To Christ
M
ANY PEOPLE believe that Christ is
the true God, and they provoke us
by saying that we have no God
because we do not recognize Christ as God.
The subject of this article is our answer to
their provocations - the God taught by Christ
and the Apostles. According to the teaching
of Christ, what is the state of being of God?
"But the hour is coming, and now is, when
the true worshipers will worship the Father
in spirit and truth, for such the Father seeks
to worship him. God is spirit, and those who
worship him must worship in spirit and truth. "
(In. 4:23-24, RSV)
God is spirit according to Christ. Does a
Spirit have material form? Christ after His
resurrection declared before the Apostles:
"See my hands and my feet, that it is I myself;
handle me, and see; for a spirit has not flesh
and bones as you see that I have. "(Lk. 24:39,
Ibid.). Christ, in His whole material form
could be seen and felt; He is with flesh and
bones. But God, Who by nature is Spirit,
has no flesh and bones, no material form.
God therefore is invisible.
How could we know and see God if He is
invisible in His state of being? What could
be known and seen about Him? Apostle
Paul teaches: "For what can be known about
God is plain to them, because God has shown
it to them. Ever since the creation of the world
his invisible nature, namely, his eternal PQwer
and deity, has been clearly perceived in the
things that have been made. So they are wi th-
out excuse;" (Rom. 1: 19-20, Ibid.)
What could be seen and known about God
is the IIlanifestation of His eternal power and
deity, shown by the things that He has crea-
ted. What are these things? "The heavens are
telling the glory of God; and the firmament
March,-April1979
proclaims his handiwork. Day to day pours
forth speech, and night to night declares
knowledge. There is no speech, nor are there
words; their voice is not heard; yet their voice
goes out through all the earth, and their words
to the end of the world. " (Ps. 19: 1-4, Ibid. )
The whole creation is in itself a firm
evidence that there is One intelligent and
all-powerful Being Who caused its existence,
the invisible God, and to consider the belief
that all things are just products of nature
is null and void. To further prove the power
of God, Apostle Paul says: "For every house
is built by someone, but the builder of all
things is God." (Heb. 3:4, Ibid.) This also
points out that God is the cause of all crea-
tion.
God also offers another proof of Himself,
aside from His creation: "Remember the
former things of old; for I am God, and there
is no other; I am God, and there is none like
me, declaring the end from the beginning and
from ancient times things not yet done/..
saying, 'My counsel shall stand, and I will
accomplish all my purpose.' " (Is. 46: 9-10,
Ibid.) God has one exclusive power that could
not be equalled by anyone. He is the only
One Who could tell from the beginning what
would surely happen at the end.
In view of this, what is the distinctiveness
of God's words according to Christ? The
Lord Christ says: "Sanctify them in the truth;
thy word is truth." (In. 17:17,Ibid.)Theword
of God is truth. Why? The Stripture further
proves: "God is not man, that he should lie, or
a son of man, that he should repent. Has he
said, and will he not do it? Or has he spoken,
and will he not fulfill it?" (Num. 23: 19,Ibid.)
Whatever God says is sure of fulfillment.
Why? What is God's guarantee that assures us
3
..
4
of its effectuation? God declares: "I have
spoken, and I will bring it to pass; I have pur-
posed, and I will do it." (Is. 46:11, Ibid.)
All of these verses of the Scripture tell us
of one fundamental precept: What God pur-
poses and declares perforce becomes a reality
because he "will do it." Could there be any-
thing impossible with God? "For with God
nothing will be impossible." (Lk. 1:37,
Ibid. ) This was confirmed by Christ when He
said to the disciples: "It is easier for a camel
to go through the eye of a needle than for a
rich man to enter the kingdom of God. " (Mk.
10:25, Ibid.) The disciples could not believe
the possibility of the Lord's pronouncement,
but the Lord declared: " . . . 'With men it is
impossible, but not with God; for all things
are possible with God. ' " (Mk. 10:27, Ibid.)
How Abraham Believed In God's Words
What other manifestations prove the valid-
ity of God's words? A shining example is
what God promised Abraham. God promised
Abraham that he would have a son: ''Now
Abraham and Sarah were old, advanced in
age; it had ceased to be with Sarah after the
manner of women." (Gen. 18:11, Ibid.)
Did Abraham believe in the promise of God?
"In hope he believed against hope, that he
should become the father of many nations;
as he had been told, 'So shall your descendants
be.' He did not weaken in faith when he
considered his own body, which was as good
as dead because he was about a hundred years
old, or when he considered the barrenness of
Sarah's womb. No distrust made him waver
"God is a Spirit: and they
that worship him
must worship him
in spirit and in truth."
-John 4:24
concerning the promise of God, but he grew
strong in his faith as he gave glory to God,
fully convinced that God was able to do what
he had promised. " (Rom. 4: 18-21, Ibid.)
Because Abraham believed in the fulfill-
ment of God's words, he did not lose hope
even though he was already about a hundred
years old and his wife, Sarah, was barren. In
hope, Abraham believed against hope. Faith in
God was his foundation because he was "fully
convinced that God would be able to do what
He had promised."
In the Christian era, what did the Scripture
give as proof of the fulfillment of the words
of God? "Then the kings of the earth and the
great men and the generals and the rich and
the strong, and every one, slave and free,
hid in the caves and among the rocks of
the mountains." (Rev. 6:15, Ibid.)
It was prophesied that kings and generals,
the rich and great men and everyone would
leave their homes and seek shelter in caves
because of their overwhelming fear. What
caused them to leave their homes and seek
shelter in caves? The prophecy tells: "Behold,
he comes up like clouds, his chariots like the
whirlwind; his horses are swifter than eagles -
woe to us, for we are ruined! . .. My anguish,
my anguish! I writhe in pain! Oh, the walls of
my heart! My heqrt is beating wildly; I cannot
keep silent; for I hear the sound of the trum-
pet, the alarm of war." (Jer. 4:13, 19, Ibid.)
According to the prophecy of God, there
will be a world war: "Draw near, 0 nations, to
hear, and hearken, 0 peoples! Let the earth
listen, and all that fills it; the world, and all
that comes from it. For the Lord is enraged
against all the nations, and furious against
all their host, he has doomed them, has given
them over for slaughter. " (Is. 34:1-2, Ibid.)
Why are we certain that this war will hap-
pen near the end of the Christian era? Because
it was prophesied at the end of the sixth seal
(Rev. 6:12, 15). The Christian era is divided
into seven periods of time, seven seals as the
Scripture puts it (Re v. 5:1); the SL."dh seal is
a part of the seven periods of Christ's time.
In this war as foreseen by God, modem wea-
pons would be used. The chariot like whirl-
~ s o
winds are the tanks; the horses swifter than
eagles constitute aerial cavalry. The caves
predicted are the trenches and air-raid shel-
ters. Was the prophecy fulfilled? All of this
was fulfilled in the World War of 1914 as
recorded in history: "The First World War
was unlike any war in the past . .. This was
the first war 'in three dimensions,' the first
war in which cities were bombed from the air
and winged warriors fought among the clouds.
Of course the airplanes of 1914 were not so
fast, so formidable, nor so numerous as those
of today. They were really more important
as scouts (a kind of aerial 'cavalry '), photo-
graphing enemy movements from above, ...
the soldiers had to turn themselves into bea-
vers and moles and dig deep trenches . . -.
Photo shows the new house of
worship in Las Pifias which was
dedicated to God on March 17, 1979
in a special worship service
officiated by Brother Eraiio G. Manalo
March-April 1979
British had invented the tank, or land battle-
ship - an armored automobile which could
move on rough ground because it was built
like a tractor. . ." (World History, Boak,
Slosson, Anderson, pp. 478-479).
The Old Testament which contains God's
prophecies, had been written before the birth
of Christ. Even before the Christian era God
has prophesied the occurrence of this war.
It was fulfilled according to the prophecy and
it happened at the end of the sixth seal, which
only shows that God alone could say things
that would happen in the future. He is the
God of the Church of Christ; invisible but
omnipotent, the very same God of Abraham
and Whom the Apostles and the Lord Jesus
Christ had taught about. - 0
5
6
Q

The Point And Pleasure
Of Reading History
Adriel O. Meimban
H
ISTORY IS THE record of the past,
all that men have said and written
of the past. It means, too, the past
and all that happened in the past.
History, however, suffers in the eyes of
readers, students and common folks. There
is a prevailing but mistaken notion that his-
tory is a discipline that invites the rote me-
morization of dates, events, places and per-
sons. Even the young in the schools are fre-
quently taught in this traditional manner,
thus, resulting in lack of interest in stUdying
the past. It is not surprising, therefore, why
history is commonly thought to be a pain in
the neck. . , .
But, should history really be a pain in the
neck? Should history actually be considered
a burden by students? Should history be
treated as "merely that past"? Should people
dread the memorization of dates, places,
people and events? Should history be seen
as a pointless for the mind?
Uses and Pleasures o,f J:listory
History and the reading of history, contra-
ry to common misconceptions, has many
points and pleasures. Unknown to many, his-
tory brings unto man's life diverse uses and
advantages. Such advantages and benefits
redourid not only in mere enjoyment in read-
ing. But, the more important satisfactions
given by history to man result in greater
values in life, such as its aesthetic value, its
role in the deepening of one's insight, and its
contribution to the enlargement of man's
perspective of life.
Academically speaking, history is of im-
mense value. Just as religion, philosophy,
art, music and literature are useful to man,
f;O is history, To historian Henry Steele
Commager, the absence of history would
make life poorer and meaner. That man
would be denied the rare moral and intellec-
tual experiences which enrich life if history
is absent, has frequently been stated by count-
less historians.
Undoubtedly, the first and richest pleasure
of reading history is that "it adds new dimen-
sions to life itself, enormously extending our
perspective and enlarging our experience."
History ushers us into a vicarious experience
into the past, so that our imagination and pers-
pective may extend back to as far as millions
and thousands of years ago, enlarging it to
encompass all of mankind. Through history,
we can visualize some 200 years before
Christ how Hannibal, the Carthaginian general,
tantalizingly lost to the Roman Scipio Africa-
nus, march in 332-323 B.C. with Alexander
the Great of Macedonia in conquering the
world, sail with Magellan and de Elcano in the
16th century in circumnavigating the globe,
look with wonder how Louis XIV of France
in the 17th century emerged from a boy into
the famous Sun King, listen to General Mac-
Arthur pledge 'I shall return' in 1942, stand
and read in mid-16th century with Martin
Luther of Germany the 95 theses posted at
Wittenberg and pause with the Chinese Con-
fucius as he taught about family relationships
hundreds of years before Christ. Henry James,
a noted 19th century historian, explains that
history provides the following ingredients as
necessary to the life of the mind: "variety,
intricacy, density, richness, in the pattern of
thought and action, and with it the sense of
the past."
An Indispensable Guide
Another pleasure provided by history con-
cerns the historian's contribution to such
immense enlargement of our experiences.
Thus, the historian serves as an indispensa-
ble guide, partner and companion on our
journey through life. This is possible when a
historian relates the details of hi,S where-
abouts as read in his diaries, journals, and
letters. ,Once the reader gets the feel of the
innermost heart, soul and mind of the his-
torian and the subject, then rapport and in-
timacy between the two is quite established.
Diaries and journals of kings, scholars, priests,
and merchants enable us to perceive and un-
derstand who these people are and to know
the intimate feelings in their hearts.
The experience of identifying the present
with the past, thus contributing to a new
dimension to places and events, is the third
and familiar pleasure of history. Historian Ma-
caulay once observed that "the pleasure of
history is analogous in many respects to that
produced by foreign travel." As such, Ma-
caulay says, the student of history is trans-
ported into a new state of society. He sees
new fashions. He hears new modes of express-
ion. His mind is enlarged by contemplating
the wide diversities of laws, of institutions,
of morals, and of manners. Trevelyan, Ma-
caulay's grandnephew,' stated that history
"should breed enthusiasm." In his book
Clio, A Muse and Other Essays, Trevelyan
penned for us this rare and exotic feeling of
enthusiasm:
"Places, like books, have an interest or a
beauty of association, as well as an absolute
or aesthetic beauty. The garden front of St.
John's, Oxford, is beautiful to everyone;
bzh for the lover of history its outward charm
is blent with the intimate feelings of his own
March-April 1979
mind, with images of that same college as it
was during the Great Civil War . ..
"Given over to the use of a Court whose
days of royalty were numbered, its walks
and quadrangles were filled, as the end came
near, with men and women learning to ac-
cept sorrow as their lot through life, the am-
bitions abandoning hope of power, the
wealthy hardening themselves to embrace
poverty, those who loved England preparing
to sail for foreign shores, and lovers to be
parted forever . ..
"The sound of the Roundhead cannon has
long ago died away, but still the silence of the
garden is heavy with unalterable fate, brooding
over besiegers and besieged, in such haste to
destroy each other and permit only the vile
to survive.
"St. John's College is not mere stone and
mortar, tastefully compiled, but an appro-
priate and mournful witness between those
who see it now and those by whom it once
was seen."
And so it is for the history readers to enjoy
the same feeling, with every old and dilapi-
dated building, or, any ancient church here in
the Philippines or elsewhere in this planet.
Diversity of Hist,ory
The pleasures of history are indeed diverse,
as diverse as the historians who have particu-
lar messages, styles and passions. It is interest-
ing to note that many historians have been
attracted to their work by the aesthetic plea-
sure experienced in reliving the past, "in see-
ing the variety, charm and strangeness of a
remote age, listening to it and discovering
the traces of its genius, " So must the readers
grasp and emphatize with these well-meaning
historians. This spontaneous sympathy and
love which they felt for an earlier time should
be felt too by history readers.
As for pleasure for intellect's sake, readers
may draw out the richness of history's well-
springs. As a rule, it is difficult to measure
any historian's sense of pain and pleasure. But
a painstaking search and reading between the
lines may put the reader in company with the
historian in tracking down an elusive source,
in discovering accidentally a clue to some nag-
ging problems and in giving meaning to an
event, the spirit of a the causes of
a crisis. Hence, it is said that whatever the
source of pleasure, it is tempered by a sense
of intellectual obligation, which is why we
7
8
read in the historian's letter the expression
of alternating delight and despair, certainty
and ambiguity, doubt and faith' about their
work.
Richness of History
How may readers draw out the richness of
history's wellsprings? History is rich in depth
and in scope. Through history, readers are
permitted "to enter into the minds and charac-
ters of the great figures of the past with a de-
gree of intimacy unimaginable for our own
day or our own society. " Historian Commager
declares that this process is akin to compound-
ing family history a thousandfold. Thus, we
are allowed to be conversant with the past of
ancient and lost societies such as the Etrus-
cans, the Mayas, the Incas, the Aztecs, and
the Vikings. Moreover, history opens to us
new vistas of human experience, thus enabling
us to know some of the great historical figures.
History reveals to us the traits of an Apostle
Paul, an Abraham Lincoln, a Voltaire, a
Goethe, or a Kublai Khan. Our knowledge of
these great men may exceed the knowledge
of their friends and companions then. Through
history, we can detect them in their actions
recorded in annals, chronicles and documents.
Also, we can almost follow them in their
innermost minds through their diaries, letters
and journals. Indeed, such is one of the most
rewarding of all the pleasures of history.
Why? This is because, as Commager avers,
history and perhaps history alone permits us
to live with greatness.
One of the points raised by the not-so-
interested people against history is its dullness
coupled with the drab narrative of events,
places, and persons. This argument becomes
pointless, in the end, if the reader has ima-
gination. What is imagination? Imagination
means the re-creation, the recapturing of the
spirit and reality of what had happened in
the past. This, then, demands of the readers
the power to relive and vicariously feel the
pulse of life . before. Both the historian and
the readers alike must possess this imagina-
tion. It must be remembered that the past
being recaptured or imagined was not ab-
solutely recorded, perhaps only a fragment
of the past was documented, so the historian
must use and transmit his imagination.
Inevitably, therefore, imagination should
become part of the attitude of the readers as
they read history. Historians agree that ima-
gination comes to the readers' aid at every
moment thus allowing him to clothe the bare
bones of history with life, throw a glow over
the most impersonal and dullest of the data of
history and inject color, mood, and life even
to a seemingly dull account of an exploration
trip. Who can read the fateful journey of Co-
lumbus to the new world without imagining
the other conquistadores who experienced
the same voyages? Imagination, states Com-
mager, brings home to us that the names in
the history books represent real people, that
the decisions which were made involved the
same human fears, hopes, uncertainties, and
courage as those which we ourselves make
today.
Guidelines For Reading History
Must history be only for the scholars and
researchers? Certainly not. Ordinary laymen
and common readers can benefit a lot from
history. In many ways, historians have often
talked about the lessons of the past. Mistakes,
errors, tragedies, mismanagements, misconcep-
tions have occurred in the past. Thus, the
present generation of old and young alike
can view the mirror, comparing the present
with the past. In view of this, knowledge
of the guidelines of reading history is an im-
perative of our times. There are four general
rules in reading history:
Firstly, read some preferred chapters of
history. Study those chapters of history which
have challenged first-rate minds and talents to
their exposition, such as the history of an-
cient Greece. Why? Because some of the
greatest poets, historians and dramatists of all
time recorded in history, have exercised an
irresistible fascination over the minds of hu-
manity for over 2,000 years. Study too the
history of Puritanism or the framing of the
American federal constitution or the age of
V oltaire and you will perhaps succeed in as-
sociating yourself with men of superior ta-
lents and noble characters.
Secondly, read for pleasure and for intellec-
tual excitement. Just as geological exploration
and modem science open up new vistas, new
horizons and new worlds, so does history.
Through the pages of Beazley's great Dawn of
Modern Geography, we can share the excite-
ment of the unfolding of the globe, the early
beginnings of cartography, the discovery of
the compass and of the astrolabe. Through
Alexander von Humboldt, the greatest geo-
grapher-historian, we can enter into a new
Kosmos; with Bernard de Voto, we can track
down The Course of Empire from Newfound-
land to the Pacific. We can also find enjoy-
ment in reading the memoirs of Legazpi and
Pigafetta in their record-breaking expeditions
to the Far East. No less exciting is the reading
of science. For instance, Science and Civiliza-
tion in China by Joseph Needham opens up
new worlds even to the most sophisticated.
Thirdly, read systematically. Reading indis-
criminately is not merely time-consuming but
also interest-consuming as proven by histor-
ians. As in fundamental matters, order, sys-
tem and discipline are essential in reading
history. Because the literature of history is
infinitely voluminous, there is need for sys-
tem and seriousness. Read first the solid
works, not the abridged ones or those made
up of fluff and stuff. Histcrian Commager
offers the butterfly technique, that is, sipping
at whatever is attractive, in order to attain
systematic approach. Such self-indulgence,
according to him, speedily leads to satiety.
If you are interested in the age of enlighten-
ment, read Voltaire's monumental historical
study, The Century of Louis XIV, then go to
his Elements of Newton. If you are interested
in the U.S. civil war, start with Douglas Free-
. ' ~ ~ ! ~ .
. , I
. '. I
r
March-April 1979
man's four volumes on Robert E. Lee, then,
switch to the three volumes on Lee's Lieute-
nants. Or if you want to dip into Roman civil-
ization, read Gibbons' Rise and Fall of the
Roman Empire.
Fourthly, always work from the particular
to the general, never the reverse, from the
general to the particular. Why not general
works first? Because general works, outlines
of this or that, surveys of this or that could
only rot the brain. The method of hist ory is
similar to that of science. It is inductive and
empirical. Start with the particular, with the
individual or an event or an institution. From
hereon, work towards more general subjects.
For example, if you are interested in the
American constitution, start with the docu-
ment itself, read the proceedings and minutes
of the Convention, read and re-read The Fe-
deralist papers of Madison.
Fresh Insights, New Dimensions
To readers, therefore, history provides fresh
insights on and new dimensions about man-
kind. Errors committed in the past must not
be repeated. Good deeds done should be emu-
lated. No less than Thucydides and Poiybius
held that history might "be a guide for con-
duct, as containing examples and warnings . . . "
Only the discerning individual who digs the
inexhaustible wealth of history can derive
much from history. Appreciation of the past
presupposes deep respect for and profound
understanding of the past. Necessarily, we
cannot but bring to mind repeatedly the
echoes of the past so as to guide and enlight-
en our struggles in this contemporaneous
world. -0 .
Bibliographic notes:
Henry Steele Commager, The Nature and Study of
History (Columbus : Charles Merrill Books, Inc.,
1965).
Fritz Stern, ed. The Varieties of History: From
Voltaire to the Present (London: Macmillan & Co.,
Ltd., 1970) .
9
Q

10

Culture Change
And IndMdual Commitment
Estrellita I. rena
C
HANGE, AN IMPORTANT author
once wrote, is the only thing perma-
nent in this world. As many of us are
aware, the statement is paradoxical, but ne-
vertheless true. The reason behind the "per-
manence" of change is simple to comprehend.
Life is in a state of flux. In a variety of ways,
change is synonymous with the new, the dy-
namic and the progressive.
As every coin always has two sides, how-
ever, so is there another view of change which
is radically different from the above. While
one group of people welcomes change, ano-
ther group resents it and suffers confusion
in meeting it. To this latter group of indi-
viduals, change is painful.
Psychologists would have us believe that
our being pessimist or optimist has something
to do with the reception we accord the changes
in our lives and social environment. Hence,
they say, if the individual is a pessimist, he is
likely to regard change as a force that will
uproot him from a stable and fairly peaceful
existence. On the other hand, the optimistic
person would regard change as a turning
point that can spell the difference between
success and failure at a future time. Which-
ever we are, pessimist or optimist, and how-
ever we react to change, the fact remains that
we cannot run away from it.
Culture And Culture Change
The areas of change are many. This being
so, it is necessary that we set limits to our dis-
cussion to a specific area. Since it is to culture
change that many of the present problems of
society are attributed, it would be interesting
to investigate this area of change. Culture, in
this study, shall refer to the body of custoITla-
ry beliefs, social norms, and material traits
constituting the pattern of tradition of a racial,
social or religious group. It shall also refer to
the pattern of typical behavior or standardized
characteristics of man. Thus, culture change
should be interpreted as the changes in the
mores, values, and standards of behavior of
man. Under all this jargon of the social scien-
tist is a simple and understandable definition
of culture change as those changes in the way
of life of a people.
What is man in relation to his culture or
viewed in the perspectives of his culture? At
birth, man has no culture. He is a tabula rasa,
a clean, blank slate. He is born into a culture,
it is true, but at birth he has no idea about
the dimensions of his community's culture.
When an individual is physically and bio-
logically ready, he begins learning the culture
through experiences and exposure to his
social group. In this process of culture-learn-
ing, man has been equipped with basic intelli-
gence. Learning the values which are part of
the culture is actually a process by which the
individual is molded according to the norms
or standards prescribed by the culture group.
If you will, in the language of the more re-
bellious among us, culture-learning must end
with conformity.
Culture Elements And Principles
It is a mistake to think that culture just
happens. While it is a fact that we are born
into a culture, the very culture to which
we had been born is the product of con-
certed effort of the earlier members of the
group. The elements of this culture mold
include beliefs, ideas, norms, even inven-
tions. The adoption of these elements into
a pattern distinct to the group is arrived at
by the members of the society to meet its
moral, emotional and physical requirements .
Culture, we should not forget, is man-made.
What is not man-made is the capacity of the
individual to learn a culture. The intelligence

he had been born with is a variable in the
learning of the culture.
This brings us to the three basic principles
of culture. First, culture is learned. Second,
culture grows, that is, at one time or another,
the norms and standards and even the material
aspects of a culture called by anthropologists
as artifacts may increase in number or for that
matter diminish. Third, culture changes. This
last is the subject at hand, a vital one, since it
is the source of the controversies and conflicts
that corrode human relationships.
Condition Of Culture Change
The conditions of culture change are in-
teresting as subjects for stUdy. In the particular
area of values or norms, the change can occur
from within the group or could come from
outside it in the form of borrowing. Because
change is dynamic, cultural borrowing or
adoption should be viewed as merely a process
March-April 1979
of growth. Change, indisputably, is by itself
a process of growth. The inevitability of
change is consistent with the principle of
culture growth and culture change.
Changes hurt. Many individuals find
changes painful. The question is why? If it
is true that change is growth and progress,
why then must it be painful and to whom?
We cannot go through life without encoun-
tering changes. As the older members of our
society say, the world has become so modem
that what was true or good enough yesterday
is invalid and no longer applicable today. In
the same manner, we find that the process of
change calls for the yielding of the old to the
new. This is precisely the reason why some,
particularly those who had been so used to a
particular style of life and the familiar ways
of a culture, find changes painful. As we seek
to clarify the variables of change, we find that
it is not the inventions or the new tools that
11
12
bring conflict; the greater, more dreaded as-
pects of change are those that involve the
values and standardized behavior patterns.
Gaps And Conflicts
What. are the indications that culture changes
are affecting the members of a social group?
The most easily recognizable involve commu-
nication gap and generation gap. These are
irritants to human relationships and the fre-
quent sources of conflicts. Our use of the
word group should not be limited to the
community or the society. "Group" can also
refer to the family or to the organization of
which all of us are part in one way or another.
Hence, strained human relationships, that
have resulted from changing values and norms
of behavior, can involve parents and children,
job superiors and employees, even sports
team leaders and fellow players.
~ : ; : .
Conflicts within a s0cial group arise as a
result of the differences in frames or criteria
used in interpreting an event or a situation.
The gap, whether in generation or in commu-
nication, results from these same divergent cri-
teria for interpretation. It is important, there-
fore, to pinpoint why the variety in the cri-
teria or frames of reference occurs.
Social Rejection Versus Acceptance
It is interesting that when the communi-
cation or the generation gap occurs, it is
usually between the old and the young in
age. The older members of the social group
tend to be conservative in their preferences.
Because they are in the position of authority,
they have the tendency to find convenience
in having the other members of the group,
regardless of age, conform to the standing
norms and live up to the traditions of the
group. There is nothing wrong with this.
Neither is it peculiar. Anywhere in the world
the tendency attributed to the older members
of the group exists. If we were to be realistic,
we would admit that conformity is convenient
and has fewer risks of rejection by the group.
But close conformity to the standing norms
and standards is dangerous because it can
lead to decadence and stagnation. The stand-
ards of behavior and of thought acquire a
rigidity with time. This rigidity is clearly not
in -; consonance with the principle of change
and growth of culture.
Conformity means acceptance of the stand-
ing values, mores and traditions of the culture
group. As we said, conformity is convenient.
It is because it elicits acceptance. On the other
hand, nonconformity is risky because it might
result in rejection by the social group.
Culture change does not spare even the
most technically competent nations of the
world from its effects. As a matter of fact,
it is the countries which are more advanced
technologically that seem inadequate in deal-
ing with those changes brought about by
technology. This inadequacy is more evident
when it comes to managing social relation-
ships. As proof, we have been witness as the
more conservative among us bewail the imper-
sonality and confusion of life in a modern
setting. Social scientists, however, prefer to
view this situation simply as a case of inabil-
ity to cope with the "stresses" in the social
system.
Survival Through Change
Some change is utterly essential in order to
survive. As far as survival is concerned, change
is the most important thing in the world. Yet,
although change is indispensable and, in our
world today, widespread, it is not always
welcome. As we have started describing above,
the reactions to change vary from one segment
of society to another. Some force peculiar to
human behavior, a force so strong particularly
among the more conservative members of any
social group, tends to counterbalance change.
This force is called self-preservation.
It is not only the physical aspects of our
existence that we wish to preserve. Survival
in the human community requires preserva-
tion of social position, authority and values to
a number of individuals. Put negatively, we
might state that in many areas of life, we re-
sist change when it threatens to draw us away
from the traditional ways to which we had
become so accustomed and which we had
found convenient. Resistance to change in
the form of fear and rejection of the new
is actually man's instinct of self-preservation
in operation.
Man has not always been unkind to agents
of change. History informs us that the men
and women who had introduced inventions
and ideas which had caused breaks from the
traditional patterns of human behavior were
frequently unhappy and misunderstood indi-
viduals. We are all aware of men of science
who, during their time, were considered
madmen and lunatics by a doubting world.
In literature as well as in philosophy, there
have been thinkers and writers who seemed
to have lived ahead of their time because of
their avant garde and futuristic ideas. Even in
the field of politics, agents of change who
were frequently the reformists and revolution-
ists had never been accorded good reception :
during their time. .
The Traditional Is Convenient
As population and the members of the so-
cial group increase, more minds and hands
become available to create new ideas and
translate them into actions and objects. These
ideas and actions and objects have the power
to set in motion changes which might be
devastating to those who would prefer to abide
by tradition. In many cases, inability to cope
with culture change seems to arise from the
preference of some segments of society for
the traditionally convenient. On the other
hand, those who advocate changes can be so
aggressive in their espousal of the new and un-
tested norms that they create irritants which
prevent acceptance of their ideas and actions.
Another area of culture change may be
found in the exclusiveness which the author-
ity symbols of the social group give to the
things that they do and think. It is almost
as if they would claim monopoly of the right
and the true for themselves. Needless to say,
this is what the younger members of the com-
munity resent. Here is where stress may lie.
Anything that is not in conformity with
the original and the tried is deviant and re-
pulsive. Maintaining a viewpoint opposed to
the conservatives' are the individualistic
members of the society who value their
own forms of behavior and who feel that
the imposition on them to observe the tra-
ditional norms somehow gives them the more
March-April 1979
reason to persist in their unusual ways. Such
conflicts, when left unchecked, can keep
groups in tension and can be the cause of
social problems like drug abuse, suicides, and
other similar nonorganic afflictions. Let us
not forget , however, that social problems
and their causes are so deeply rooted that
not only will they be difficult to check but
that there will certainly be more of them in
the future. If we do not maintain some stabil-
ity in our present existence and refuse to
adapt to the changes around us, we will find
ourselves dislocated and discontented.
Individual Commitment
Commitment to an identifiable and valid
cause has enabled prominent and successful
men and women to adjust to changes in so-
ciety and culture successfully. There are a var-
iety of causes to choose from. One can com-
mit oneself to the service of the poor, to the
alleviation of physical pain or to the search
for truth. Whatever might be our commitment,
it will be the steadying force as we try to sur-
vive and live in a world of constant change. - 0
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13
...
t:"
, , A Searching Analysis Of
'e'Roman Catholic Doctrines

The "Eucharist"
And "Transubstantiation"
T
HE FUNDAMENTALS of
the Roman Catholic reli-
gion are taught in all Catho-
lic institutions, that is, all schools
owned and operated by the Ca-
tholic Church. All students are
required to attend religious in-
struction and to pass this re-
quired course. If, therefore, you
were to ask any of these Catho-
lics as to what happens when the
priest "pronounces the tremen-
dous words of consecration"
they will readily answer that the
bread and wine changes into the
body and blood of our Lord
Jesus Christ . It is very interesting,
however, to note that they will
never attempt to prove that such
a belief is contrary to the hard
reality of facts. Try as you may,
you can never provoke them, nay
even any Roman Catholic mentor,
to explain and prove how the
bread and wine could actually
change into the body and blood
of Jesus Christ which they call
the "Eucharist". If you try to
explain to them that such a
belief borders on conjectures,
if not entirely superstitious,
you will receive a curt reply
and a frown. They aver that it is
due to "transubstantiation"!
Is it possible that by "transub-
stantiation" there actually occurs
a change in the bread and wine?
What, by the way, is "transub-
stantiation"? We quote from
Catholic authorities themselves: .
14
Tomas C. Catansay
"Transubstantiation, therefore
may be defined as the conversion
of the entire substance of bread
into the substance of Christ's
body and the conversion of the
entire substance of wine into the
substance of Christ's blood, so
that only the accidents of bread
and wine remain." (Clarence Mc-
Auliffe, S. J. Sacramental Theo-
logy ; IMPRIMI POTEST: Leo J.
Burns, S. J.; IMPRIMATUR: Jo-
seph Cardinal Ritter, S.T.D.,
Copyright 1958, 1961, by
R. Herder Book Co., printed in
U.S.A., p. 136)
"Transubstantiation", accord-
ing to the official explanation of
a Catholic mentor, is the conver-
sion of the entire substance of
the bread and wine into the body
and blood of Christ with only
the accidents of the bread and
wine remaining.
If by "pronouncing the tre-
mendous words of consecration"
by a priest, the process of "tran-
substantiation" actually occurs,
how would Catholic theologians
comment on the narration of
the Bible - "Now as they were
eating, Jesus took bread, and
blessed, and broke it, and gave
it to the disciples and said, 'Take,
eat; this is my body. ' And he took
a cup, and when he had given
thanks he gave it to them, say ing,
'Drink of it, all of you; for this
is my blood of the covenant,
which is poured out for many for
the forgiveness of sins. I tell you
I shall not drink again of this
fruit of the vine until that day
when I drink it new with you in
my Father's kingdom." (Mt. 26:
26-29, R.S.V., The Oxford Anno-
tated Bible)?
If the priest officiating mass
pronounces the words "This is
my body . .. this is my blood"
over the bread and wine respec-
tively and right then and there
the bread and wine become
the body and blood of Christ,
how much more with our Lord
Jesus Christ? And yet, when
Christ Jesus pronounced those
words the bread remained as
bread and the contents of the
cup did not change into blood.
Proof? Jesus Christ clarified:
"I tell you I shall not drink
again of this fruit of the vine ... "
Catholic mentors should notice
that when Christ uttered "I shall
not drink again of this fruit of
the vine ... " he had already pro-
nounced "this is my blood"
over the contents of the cup. If
"transu bstan tiation" did occur
how come the contents of the
cup remained as the "fruit of
the vine"? The conclusion is in-
evitable: there never was a con-
version of the substance of the
bread and wine into the substance
of the body and blood of Jesus
Christ. In short, "transubstan-
tiation" is a farce as far as the
"Eucharist" is concerned!
In explaining the meaning of
"substance", the Roman Catho-
lic Church, for her own purpose,
did not adhere to the scholastic
meaning of the term. We quote:
"2. Substance. If substance is
considered in its strict scholastic
meaning, bread is composed of
more than one substance. It is
heterogeneous. In clarifying the
doctrine of transubstantiation we
do not follow this strict scholas-
tic meaning. " (Burns, op. cit., p.
137)
In evading the strict scholastic
meaning of the word "substance",
the Roman Catholic Church's
purpose becomes suspect. Mr.
Webster defines "substance" as
"2. the physical matter of which
a thing consists; material. . ."
Bread is composed of more than
one substance as the Catholic
Church herself admits. If the
entire substances of the bread
and wine are converted into the
body and blood of Christ respec-
tively, then the accidents of the
bread and wine will not remain;
they will totally disappear. It is
not surpnsmg, therefore, for
Catholic mentors to refuse adher-
ing strictly to the scholastic
meaning of the word "substance".
Although the Catholic Church
refuses to adhere strictly to the
scholastic meaning of the word
"substance", yet we can prove
further that "transubstantiation"
is a farce. How? By knowing
the meaning of the term "acci-
dents" as defined by Catholic
authorities themselves.
What do Catholic authorities
mean by the term "accidents"
of the bread and wine? We
quote Clarence McAuliffe again:
"The word 'accidents' simply
means all the appearances of
bread and wine, their size, color,
temperature, resistance, taste,
odor, and so forth. These remain
exactly the same after transub-
stantiation." (Ibid., p. 138) It is
not surprising that the Catholic
March-April 1979
Church, to suit her veiled pur-
pose, does not strictly follow the
scholastic meaning of the term
"substance" otherwise she will
have to admit that the accidents
of the bread and wine still re-
main after consecration. If "tran-
substantiation" is true, the acci-
dents of the bread and wine will
disappear entirely and change
into another as their substances
changed into another.
We again quote Clarence Mc-
Auliffe's book Sacramental Theo-
logy to show that their related
explanation concerning "transub-
stantiation", a conversion from
one substance into another,
changes the accidents of the
former into the latter, and that
since they categorically state that
the accidents of the bread and
wine remain, therefore the sub-
stance of the bread and wine
have not undergone any change
before and after "consecration".
We quote thus:
"Transubstantiation, then, is a
kind of conversion. A substantial
conversion takes place when one
thing is changed into another.
Thus, at Cana the water mira-
culously became wine by a sub-
stantial conversion (John 2:1-11).
Such a conversion requires three
essential elements. First, there
must be a substantial entity
which is going to disappear.
At Cana this was the water.
P.35
15
16
Love The Brotherhood
Joventino A. Santua
Y
OU'VE PROBABLY read a great deal
. recently about the brotherhood that
exists in every aspect of social group-
ing with its various and sundry forms. The
fact that there are fraternities and sororities,
cursillo movements and the like, spell brother-
hood. Yet, all of these are but institutions es-
tablished by man.
In the Church of Christ, there is brother-
hood. One of the doctrines the Church teaches
and upholds is to love the brotherhood. It is
the duty of a member of the Church of Christ
to foster it. Because our Lord Jesus Christ
Himself, who did no sin (I Pet. 2:22), estab-
lished the true brotherhood. As it is written
in the Bible , our Lord said: "Bu t be not ye
called Rabbi: for one is your Master, even
Christ; and all ye are brethren. And call no
man your father upon the earth: for one is
your Father which is in heaven. " (Mt. 23:
8-9, KJV). The true brotherhood according to
the Bible is found only in the Church of
Christ. It is the only one established by Christ.
Our Lord Jesus Christ said, "Ye are all breth-
ren." He did not advocate for anyone to be
called master nor did He teach that anyone
should be called "Father" of souls). Because
there is only one Father (of souls, Ezek.
18:4), He Who is in heaven.
The word fraternity came from the latin
word "{rater" which means brother. Hence,
the fraternities and sororities are organiza-
tions of brothers and sisters - a brotherhood.
Yet, ironically the hazing rituals performed
in initiation rites as an integral part of a long
tradition of brotherhood is a direct contra-
diction to its essence.
Events inside campuses of universities es-
pecially the most prominent ones in Metro
Manila attest to this. In fact, in the Bulletin
Today, December 17, 1975 issue, this was
written: "Brutality is not a monopoly of fra-
ternity brothers. The so-called weaker sex are
quite capable of maiming their own kind
during sorority initiations. As at the recent
initiations of candidates to the Sigma Beta
Sorority at the University of the Philippines
at Los Banos. Three coeds were seriously
injured as a result of beatings received during
the rites. "
Brutality, a term which should be applied
only to the lower forms of animals, was
applied to fraternity brothers and sorority
sisters. What "advantage" could one get from
these brotherhood other than the barkada
which may spoil even one's individuality?
Certainly this is not the true brotherhood.
The cursillo movement is not to be over-
looked. Bulletin Today dated July 13, 1975
has recorded this: "Modern psychology has
firmly established the facts that religious
'revivals' such as the cursillo are in greater
part physical rather than spiritual in nature.
Modern psychology has also pointed out that
religious 'revivals' are an abnormally physical
way. The cursillo could break an individual's
resistance and make him extremely suscepti-
ble to suggestion. Unquestionably, the cursillo
is making use of 'brain washing' techniques.
Generally, psychologists agree that the mental
and emotional benefit which could be derived
from the cursillo, is due mainly to 'hypnotic
suggestion' rather than with that of true reli-
gious experience. "
What has been the main aim of the cursillo
movements which according to their promot
ers - the priests and bishops - is religious re-
vivals, has been in greater part physical in
nature rather than spiritual. This process is
done with the use of brainwashing techniques
mainly through hypnotic suggestions. So that
"cursillistas" do not really experience the
blessings of spiritual revival but a psychological
revival. This brotherhood, then, is undeniably
a deception.
It is written in the Bible: "Honor all men.
Love the brotherhood." (I Peter 2: 1 7, Ibid.)
This does not mean, however, to brutally ini-
tiate one's own brother. But "Love one
another warmly as brothers in Christ and be
eager to show respect for one another." (Rom.
March-April 1979
12:10, TEV). Not to injure him or her. "But
as touching brotherly love ye need not that I
write unto you: for ye yourselves are taught
of God to love one another." (I Thess. 4:9
KJV). And "Let brotherly love continue."
(Heb. 13: 1). Such is the essence of the true
brotherhood.
The true brotherhood was established by
our Lord Jesus Christ. The members of which
can be known as true disciples of its founder.
As it is written: "A new commandment I give
unto you, That ye love one another; as I have
loved you, that ye also love one another. By
this shall all men know that ye are my disci-
ples, if ye have love one to another. " (John
13: 34:35, Ibid.) To love the brotherhood is
imperative of those who are members of the
Church of Christ. A love which our Lord
Jesus Christ rendered to us. Why? Because
of this: "We know that we have passed from
death unto life, because we love the brethren.
He that loveth not his brother abideth in
death. Whosoever hateth his brother is a mur-
derer: and ye know that no murderer hath
eternal life abiding in him." (I John 3:14-15,
Ibid. )
How will love among brethren in the
Church of Christ, within the true brother-
hood, be fulfilled? Apostle James instructs
us thus : "Grudge not one against another,
brethren, lest ye be condemned: behold, the
judge standeth before the door." (James
5:9). We must not grudge or have an ill feeling
against any of our brothers. Instead, brothers
must have the same thoughts and the same
feelings. Love one another as brothers and sis-
ters. Be kind and humble with one another.
Apostle Peter said in I Peter 3:9: "Not render-
ing evil for evil, or railing for railing: but con-
trariwise blessing; knowing that ye are there-
unto called, that ye should inherit a blessing. "
As the Scriptures say, whoever wants to enjoy
life and wishes to see good times must refrain
from speaking evil and stop telling lies. He
must tum away from evil and do good.
But if in the Church of Christ there should
occur petty quarrels that could lead to big
ones, as there exist in every established broth-
erhood and even among brothers in the flesh,
this does not mean that the brotherhood
would not be true anymore. The fact is:
"So if you are offering your gift at the altar,
and there remember that your brother has
something against you, leave your gift there
17
18
before the altar and go; first be reconciled to
your brother . .. " (Mt. 5:23-24) . But, how
should he be reconciled? The next verse has
this to say: "Verily I say unto thee, Thou shalt
by no means come out thence, till thou hast
paid the uttermost farthing." (Mt. 5:26).
Not until the smallest misunderstanding be
cleared or sin be forgiven by your brother
must you part; you must pay the uttermost
farthing.
Likewise the one to whom you had com-
mitted your fault has also his duty to forgive.
It is written in the Bible: "Instead, be kind
to each other, tender hearted, forgiving one
another, just as God has forgiven you because
you belong to Christ." (Eph. 4:32). So that
if ever you are angry, don't sin by nursing
your grudge. Don't let the sun go down,
with you still angry - get over it quickly
(Eph.4:26).
being a member of the true brotherhood would
not sue the former before the Civil Court. John
knows very well what Christ said: "If a
brother sins against you, go to him privately
and confront him with his fault. If he listens
and confesses it, you have won back a broth-
er. But if not, then take one or two others
with you and go back to him again, proving
everything you say by these witnesses. If he
still refuses to listen, then take your case to
the Church, and if the Church's verdict favors
you, but he won't accept it, the church should
excommunicate him." (Mt. 18:15-17). This
instruction of the Bible must be found in the
true brotherhood. Anyone who knows the
decree of God does not confront his own
brother before the courts of the land or be-
fore unbelievers. He must first be reconciled
with his brother privately, but if he refuses to
the extent of despising the administration of
"But as touching brotherly love ye
need not that 1 write unto you: for
ye yourselves are taught of God
to love one another." -I Thess. 4: 9
Another characteristic of the true brother-
hood is the prohibition of suing a brother
before the courts. Apostle Paul teaches us
thus: "But, instead, one Christian sues an-
other and accuses his Christian brother in
front of unbelievers." The unbelievers re-
ferred to by the Bible are those who are not
members of the Church of Christ, those
who are not in the true brotherhood. Mem-
bers of the Church of Christ are admonished
by Apostle Paul not to bring any accusation
before unbelievers, those who are not mem-
bers of the Fold. Why? The same Apostle
says this in verse 25: "I am trying to make
you ashamed. Isn't there anyone in all the
church who is wise enough to decide these
arguments?"(I Cor. 6:5). Certainly there are
those in the Church given the poW'er to de-
cide matters among brothers.
So that even when Pete, for example, has
sinned against his own brother John, the latter
the Church, he will be expelled from the true
brotherhood in the Church of Christ.
Curse will befall the one who gets expelled.
Why? Because he will not merit eternal life -
he will be without God. The Scriptures prove
to us thus: "Remember that in those days you
were living utterly apart from Christ; you
were enemies of God's children and he had
promised you no help, You were lost, without
God, without hope." (Eph. 2:12). Being apart
from Christ means that you are not within the
true brotherhood established by Him. Such
are considered enemies of God. No one can
be considered belonging to the true brother-
hood if he is an enemy of God. He will be, of
all creatures, the most miserable.
Members, then, of the Church of Christ are
blessed by God being in the true brotherhood.
We must value our election and safeguard
our right to worship God. Let us remain faith-
ful to the love of the true brotherhood. - 0
~ : : : U Converts
How I Became A Member
Of The Iglesia Ni Cristo
M
y NAME IS Evangeline
Marcos Schad. I am the
only daughter of Judge
Pio R. Marcos and Violet a L. Mar-
cos of Batac, Ilocos Norte. My fa-
ther is the only living brother of
Don Mariano Marcos, the father
of incumbent President Ferdi-
nand E. Marcos of the Philip-
pines. My sacred purpose in
writing this article is not to make
myself known but to give the
nonmembers of the Church of
Christ especially my countrymen
the idea how men are called into
the fellowship of Christ by the
loving Father to join the Church
of Christ and be made partakers
of the heavenly inheritance that
God has prepared for His chosen
people.
I was living with my husband
Joe Schad in Kansas City, in the
State of Kansas, USA, when I
became troubled by my inability
to go to New York to see and vi-
sit my cousin Dina Stair who had
been inviting me to come to her
place in New York even before I
came to the United States. I
asked permission from my hus-
band that I take my vacation in
New York and visit Dina Stair
and her family. With God's help
I was allowed by him although
he is a very strict person.
When I arrived in New York,
I found out that my cousin
is a very active member of the
Iglesia ni Cristo. She invited me
right away to attend a Bible
Evangeline M. Schad
Exposition and Open Forum
held in the house of Brother
Howard Royal in Brooklyn, New
York. The Bible Exposition was
conducted by the Resident Minis-
ter in New York and New Jersey,
Brother Lorenzo V. de Vera. The
first time I heard the exposition
of God's truth, I became enlight-
ened and my knowledge about
the Iglesia ni Cristo or Church of
Christ before was changed by en-
lightening teachings based on the
Bible. I felt I like the Church and
its teachings. All the wrong in-
formation about the Church of
Christ that I learned when I was
still in the Philippines were total-
ly erased and were substituted
with clear and convincing doc-
trines that were expounded to
me from the Holy Bible. After
the Bible expositions, the minis-
ter talked to me again and advised
me to continue and attend Bible
Expositions and Bible Study on
Doctrines. I agreed with him that
I would receive Bible Study on
Doctrines everyday.
After more than one month
Bible Study on Doctrines we fi-
nished the fundamental doctrines
of God taught by the Church of
Christ to anyone who wants to
become a member. I fully realized
that the true Church is the
Church of Christ. I came to un-
derstand and believe that serving
God is by right. To acquire the
right to serve and worship the
Almighty Creator is to become
a member of the body or the
Church of Christ. This Church
was founded by Jesus Christ dur-
ing the first century and was
preached by the apostles from
Jerusalem, to Judea, to Samaria
and to the Gentile nations
through the instrumentality of
Apostle Paul who preached the
gospel of Christ. I firmly believe
in the teachings of the Bible
which I learned during my Bible
Study on Doctrines that the
other sheep of Christ are the
members of the Church of Christ
that emerged from the Far East
or the Philippines which eventual-
ly reached the Far West. This
Church is the third group of
people who will receive the
promised salvation in the Church

March-April 1979 19
of Christ as mentioned by Apostle
Peter when he was inspired by
the Holy Spirit of God.
The light of the truth that I
acquired through the Church of
Christ has led me to understand
that the only One true God is
the Father and that there is no
trinity in the Bible. Christ is
man and not God. Even the
Holy Spirit is not God but it is
the Comforter sent by God in
the name of Christ to teach and
remind us of the teachings of
God taught and entrusted by
Christ into the Church. I sincere-
ly believe that salvation is only
acquired in the true Church, the
Church of Christ. The Church
that emerged from the Philip-
pines and is now actively doing
its missionary task of salvation
in the Western World is the ful-
fillment of the various prophe-
cies recorded in the Holy Scrip-
tures. I certainly believe that
there is a prophecy of God re-
garding a man who will execute
God's counselor words in the
Far East that was likened to a
ravenous bird to snatch people
and be gathered in Christ. The
prophecy was fulfilled in the
person of Brother Felix Y. Ma-
nalo who was instrumental in
the reestablishment of the
Church of Christ in the Philip-
pines which eventually reached
the Far West.
One thing which I could never
forget in my calling happened
when, one week before the sched-
uled date of my baptism, I got a
serious illness which the doctor
called shingles, a virus disease
that causes a painful irritation of
a group of nerves followed by
an outbreak of itching spots or
blisters. I believed this to be a
great obs tacle in m y baptism
because, according to my phy-
sician, taking a bath at such a
time would not be good but
20
will only aggravate my condition
and so this interfered with my
baptism. But thanks to God, my
doctor, a member of the Church
of Christ, advised me to receive
baptism and said that by faith
I would be fully healed and be
forgiven of my sins. I prayed to
God that I be not hindered from
receiving baptism. I really believe
that baptism is a necessity in
man's life for the forgiveness of
sins and thus entitles him to sal-
vation. I was really very sick and
weak on the day of my baptism,
but after my baptism all my ill-
ness left me and I felt a great joy
in my heart which I never exper-
ienced during my past life.
Thanks to the merciful Lord, He
helped me and I overcame all
hindrances. May God help me
always to continue following
His commandments and remain
a faithful member of the Church
until the end of my life.
Now that our loving Father in
heaven has called me into the
Church of Christ, I pray and
promise Him that I will devote
the rest of my life doing His will.
I also pray to the Lord to open
the hearts of all nonmembers of
the Church especially my parents
and my relatives so that they
may also have the chance to hear
the precious teachings of God
unto salvation and that they may
also serve God properly and be
saved from eternal condemna-
tion. - 0
The End Of My Search
For The Real And True Light
Theophilus Darku
A
MONG THE CLASSIC-
AL pieces of the mas-
ters, Handel's "Messiah"
has always been food for thought
for me. The part that engaged
my attention the most, was one
taken from Isaiah 9:2: "The
people that walked in darkness
have seen a great light." I have
come to love and play this piece
very often without recognizing
the impact it would have on my
life in these last days. Another
portion, from Isaiah 9:6, also got
my attention. It reads, "For
unto u s a child is born, unto UB
a son is given: and the govern-
ment shall be upon his shoulder:
and his name shall be called W on-
derful, Counsellor, The Mighty
God, the Everlasting Father,
the Prince of Peace. " This verse
eventually made me eager to
seek the light diligently until I
found it. But let me touch on
this later on.
Right now let me introduce
myself. The name is Theophilus
William Darku, born in Cape
Coast, Ghana, West Africa on
June 27, 1927. I come from a
Catholic home with five other
brothers who are all Catholics.
My father died a Catholic, last
February at the age of 73. My
mother who is 74 years old is
still living. I was a Catholic
priest from 1953 to 1973. Let
me interest you with a brief
story about my first name.
When I was born, my parents
found out that I was sick. My
mother told me I never cried
even when I was hungry; I never
showed signs of something being
wrong with me. I just lay there.
This disturbed my parents very
much; and as all parents would
do, they tried everything and
consulted doctors to get me well.
Eventually on July 28, 1928
they gave up, and took me to the
church to be baptized, so that I
would die a baptized Catholic.
The old priest was amazed when
the story of my sickness was re-
lated to him. He remarked, "God
loves this child that He has pre-
served him till this day of bap-
tism." So the baptismal name he
gave me was Theophilus, mean-
ing lover of God. And that was
how I, Theophilus William Darku,
came to be nicknamed "God's
animal" when I started school.
I attended St. Francis Catholic
Elementary School. Then in 1942
I desired to become a Catholic
priest. I went to the seminary's
secondary school - St. Teresa's
Seminary. It was wartime then,
March-April 1979
and the seminary was used as a
strong hideout by high officials
of the British army. As a result,
the seminary was moved to join
St. Augustine's secondary school.
It was at St. Augustine's that I
finished my secondary education
in 1947. In 1948 I went to St.
Teresa's Seminary to study phi-
losophy for two years, and theol-
ogy for four years.
On December 8, 1953 I was
ordained a Catholic priest at St.
Francis cathedral which is in
Cape Coast, my home town. My
first assignment was to go back
to the seminary and teach Latin.
I taught in the seminary till
September 1954 when I was
appointed assistant pastor to
work with an old priest. I soon
found out that I had to cater to
36 outlying towns and villages
which were several miles away
from the central station. Very
soon the number rose to 72
when another section of the re-
gion was added. I was in charge
of all Catholic schools and
churches in that region. I visited
and stayed in each town or village
once every two months. I offi-
ciated at services and baptisms
as well. In 1958 I was transferred
to another region where this time
I had 60 towns and villages under
my ministerial domain.
Let me mention a few of the
many things I did in these towns
and villages. First, I was the assist-
ant manager of the Catholic
schools in that region. I paid the
teachers' salaries at designated
centres; set up bookstores for
the sales of school books, equip-
ment and church materials; made
a quarterly accounting of equip-
ment and maintenance grants
received from the government;
checked school and church re-
ports, records involving teachers,
students and catechists, always
taking proper action when ne-
cessary to correct and improve
the prestige of the schools and
churches as well. I also officiat-
ed at church services - bap-
tizing, hearing confessions, per-
forming marriages and burial serv-
ices. In short I was doing every-
thing a Catholic priest does. In
June 1960 I was appointed chap-
lain to a Teacher Training College,
where I also taught mathematics,
history, religion, and did other
duties as part-time chaplain for
the Ghana Army, Navy and Air
Force. In 1965 my bishop sent
me to visit Rome, Amsterdam,
and England, but through special
contacts and arrangements I was
able to travel to parts of Italy,
Switzerland, Germany, France,
Holland and England.
Then in August 1966 my bish-
op asked me if I would like to
go to a university in the United
States and study Business Ad-
ministration. He also asked me
if I was willing to do parish work
while pursuing my studies in the
United States. I naturally agreed
to whatever he suggested because
I was eager to get out of the
country. On October 17, 1966, I
arrived at St . Rita's Church in
Indianapolis. After the formal in-
troductions and other such things
I was shown my place and work.
In 1968 I landed in the India-
na University School of Business,
where I got my Master's Degree
in Business Administration. In
1970 I decided to join the Domi-
nican Priests, so that when I
went home to my country, I
would be able to start a Domini-
can House there. Since in my
country all the native priests
are secular priests, I thought
my going back as a Dominican
would give aspirants to the
priesthood a choice between
secular and regular priesthood.
My hopes were shattered when I
found out that my bishop had
21
written the Dominicans not to
accept me.
I used to spend my summers
preaching in the northeastern
states of the United States in
order to raise funds for the
churches in my country. It was
during one of these summers
in 1971 that I questioned my
bishop, when he visited the
church where I was working,
about his letter to the Domini-
cans. He spoke many lies to me,
and finally I told him that if I
couldn't go to the Dominicans
I would never work for him,
and I would leave the priesthood.
For a time I felt disillusioned.
Human elements have crept into
this work. I became aware that
the churches are no longer for
our good but for our goods.
This bothered me very much. I
decided to serve my God not ac-
cording to the scheming and
money-making devices which are
a departure from the so-called
truth. Commercialism in the
church, and the special attention
its affluent members received,
became apparent to me.
In August 1973, a friend of
mine, who is now teaching phi-
losophy in the University of
California in Santa Cruz, invited
me to spend my vacation with
him, and find time to acquire a
teaching assignment in the Uni-
versity there. I considered his
suggestion and so, in September
1973 I arrived in San Francisco
in the first leg of my trip to
Santa Cruz. Then, I changed my
mind about continuing with my
journey. I told my friend that
I would rather stay in San Fran-
cisco.
In the meantime, I had written
to St. Rita's Church in Indiana-
polis that 1 was no longer in the
priesthood and that I was look-
ing for a job in San Francisco.
22
I encountered many obstacles
here in my efforts to find a
job. Eventually through the
enthusiasm of some ex-Catholic
priests in San Francisco, I agreed
to accept any job until a better
opportunity could present itself.
So in May 1974 I started work-
ing at Bechtel Corporation.
Things were not good for me and
JOANNES KOOWO AMISSAH
Dei et Apes,toliest Sedis Gratia
ARCHII!I'ISCOPUS METROPOLITANUS LlTORIS CAPITIS
CELEBRET
Omoibu$ has visum SaluteD! in Domino.
Prce3entibus Litten, te: stamuT dilectum Nobis in Christo Rdum
--- ___ . ___ .. _________ " ___ .. __
sacercotem dtgnum e: t idoneur esse ad celebranda' divina mysff ria;
ideoque enixe rogamus omoee Locorum Ordinarios e: t Ecclesiarum
ut eum benigne excipere et ad saCl'osandu,m Mis.sa: sacri-
ficium ' celebranc um vel1nt.
ad annum valituriL
Datum s pud L.tus
Nostra' signatura Nostr( que sigilla.
die ,8 _._.. _ .. . mens;s ..... .. ___ .. _anni . .)...9..... ._.
t ,/(.,j./'-ftiv-J

on Dece mbe r 8 , "1953 .... nd ha s 1I:.n1$ areC
a l l t he s e yea r s .
Commercialism in the (Catholic)
church, and the special attention
its affluent members received,
became apparent to me.
EMYso
there were still people who looked
to me for help and advice. As a
result I stopped communicating
with people who have known
me. Only my parents and broth-
ers had my address and knew
my whereabouts.
In the midst of all disappoint-
ments, I decided I would not
belong to any church anymore
until I have ended my search
for the light. So I read my Bi-
ble at home, stayed out of
trouble and communicated with
Jesus. But then a verse in the
Bible bothered me. Jesus said
in Matthew 18:20, "For where
two or three are gathered to-
gether in my name, there am I
in the midst of them." This text
engaged my attention for a long
time, and it became the reason
why I would attend any church
on a Sunday, in order to be as-
sured of Jesus being in the midst
of the gathering. But then, I ob-
jected, because some of these
gatherings are not really in the
name of Jesus as most of the
time the hidden aim is in the
name of money. I concluded
that my prayers still lacked the
proper power, but I continued
with my search for the real
light, until something happened
to change my life.
It was June 1976 when a
friend casually told me, "Why
not go to the Orient for a mea-
ningful life? " I said, "What do
you mean by that?" She said,
"Y ou have been a Catholic
priest for 20 years now and you
are no longer a celibate. Why
don't you find you a wife from
the Orient? Orientals are noted
to be very good wives." I told
her I was not interested, but I
have put before the Lord to give
me a good and faithful wife.
My friend gave me the address of
a lady - Eugenia B. Banares.
March-April 1979
After much hesitation I wrote to
the lady in Hongkong. Very soon
some interest was fostered and
the line of communication was
opened and became frequent. In
1977 we talked about marriage
but then there were the usual
obstacles from the Immigration.
Since we are not married yet,
she couldn't come to the U.S.A.
I was not yet an American citi-
zen so I had to wait till I be-
came one. At the end of March
1978 I was called by the Immi-
gration office to appear in court
in San Francisco for my citizen-
ship. Eugenia, whom I call Jean-
nie, has been praying for this too.
Jeannie would be coming to
the U.S.A. and I must find a way
to make more money. I decided
to write a request for transfer
from my present job, to a better
one. I was confident that with
a new resume I would get one
of those top jobs though it might
take me away from California.
Everything was set to go. Then
came the spoiler. On April 21,
1978 I was told that according
to my request for transfer I
had been scheduled for an in-
terview for a new job, and I was
given three days to decide if I
wanted it. I didn't know I was
taking a step that was going to
influence and change my future.
At the same time I was thinking
of the copies of the resume I was
ready to send out. I called up
Jeannie that night to ask her to
keep on praying.
On April 25 I went for my
interview for the new job. It
turned out right but then I had
to go and see the person who was
to give me a detailed description
of the things involved in that
work. The date was set for the
27th and 28th of April. On the
27th I went to see Brother Raul
Nepomuceno, the person who
was leaving the job I was sup-
posed to take. After describing
everything he asked if I would
take it. I told him I would. Then
came the switch. I told him I
used to be a Catholic priest. I
told him I just clung to my
Jesus - my God and all. Then
came the retort: Jesus is not
God. I said, "Look here, this is
what I have been taught in the
Catholic Church and this is what
everybody believes in the Catho-
lic Church." Then he said, "The
minister of my Church can prove
to you from the Bible that Jesus
is no t God but a mediator." I told
him I could also prove from the
Bible that Jesus is God. So he
invited me to visit his church on
Sunday, the 14th of May.
After the worship service I
went to see Brother Rizalino San-
tos who was going to give me
proofs that Jesus Christ is not
God. At first I thought I could
easily refute his arguments with
two verses from the Bible to
show that Jesus is God - Isaiah
9:6, and John 1:14. However,
he took the wind out of my
sails when right at the start he
quoted I Cor. 4:6, which ad-
monishes not to go beyond what
is written. How I admire the
calmness and dedication of Broth-
er Santos that day. I was con-
vinced that Jesus Christ is not
God. He proved it beyond
doubt and I was ready to get
up and leave, when he said,
"Now let me show you who Je-
sus Christ really is, from the
Bible." I was really amazed. My
treasured verse, Isaiah 9:6,
couldn't prove the divinity of
Christ. I, therefore, asked Broth-
er Santos if I could get his notes
on all the proofs that Jesus
Christ is not God. He told me he
would be going to Oakland for a
ministerial class that Tuesday,
and if I was willing, he would
pick me up for the class. I agreed
2,3
wholeheartedly. After the class,
he suggested that he come to my
apartment on Saturdays for
Bible Study on Doctrines. I told
him it was all right with me.
Later, out of pride I said to
myself, "If Christ is not God, so
what? I am not going to attend
any church again. I can stay
home and just read my Bible
and stay close to my God." I
told myself I would attend one
last doctrinal class and that
would be final.
Before that, however, while
reading GoD'S MESSAGE, the
magazine of the Church of
Christ (Iglesia ni Cristo), I was
struck by John 10:9 - cited in
one of the articles - wherein
Jesus says, "I am the door: By
me it any man enter in, he shall
be saved." Then I asked myself,
how does one enter? (The an-
swer to this was revealed to me
later in that last class which I
promised myself to attend.)
Then I found a stronger power
in myoId text - in Matthew
18:20, "For where two or three
are gathered together in my
name, there am I in the midst of
them." Could this possibly hap-
pen in the gathering of the Church
of Christ? More curious now, I
became eager to be in the gather-
ing.
It was during this class that I
met Brother Fernando Ibarra,
who, with untiring efforts, kin-
dled my interest in the Church
of Christ, and continued persis-
tently with many calls inviting
me to attend different functions
and worship services here and
there. I can truly say that Brother
Fernando Ibarra, has been instru-
mental in my conversion to the .
Church of Christ. We used to
chat on the power of Christ that
I find in the gathering together
of the members. At times when
I didn't want anybody to bother
24
me, Brother Fernando would in-
sist on picking me up for a wor-
ship service, a church dedication,
or a baptismal service somewhere.
I am grateful that God has used
him as the instrument for me to
see the great light I read about in
Isaiah 9:2.
On the 26th of August 1978, I
was baptized in Redwood City.
It was a real happy day for me,
to realize how all my sins were
forgiven and that the Good Lord
had turned a new leaf for me.
As soon as I got to my apart-
ment I phoned my cousin who
was studying at the Christian
Theological Center in Indianap-
olis, Indiana. I told him with a
shout, "Hey! I have found the
light." He asked, "Where?" I
said, "In this Church of Christ."
He said, "Don't deceive yourself,
all churches are made for money."
I said, "Not this one. You have
to see it for yourself." Then he
asked whether the church has
any literature. I said there is the
magazine called PASUGO or
GOD'S MESSAGE. He said,
"Send it over for a thorough
perusal." So I mailed him the
PASUGO issues from January to
JUly. Anyway he has promised
to come in December to see the
Church for himself. I then
called my youngest brother who
is stUdying in Indiana State
University and told him about
the good news. He is also coming
in December this year to see for
himself. I then wrote to my girl-
friend Jeannie telling her I have
found the true light and that
my search is over. I even gave
her the address of Brother Pas-
tor . Palacios in Hongkong. She
went immediately to see Broth-
er Palacios. and I got a postcard
from him saying that they have
started the Bible Study sesssions.
I called another friend telling
that I have found the light. She
said, "You have now fallen from
grace to grass." I said, "It is the
other way around. You are still
in the grass, and I have gone up
now. I know because it is in the
Bible, always - come to the
truth 'and the truth shall make
you free.' "
Now I thank the Almighty
for leading me in these last days
to the true light. In my heart I
feel sad for my friends who em-
braced the Catholic faith but, be-
cause of pride, fail to make a
true search for the light. I have
compassion for the other people
in my country who will embrace
this light with joy and enthu-
siasm, but now have no one to
bring this to them. I am sure that
it's God's will that they should
be saved too, and a way will be
provided by the Almighty Him-
self. No one knows His designs.
For my brothers and sisters
in the Church of Christ I say,
hold fast to your membership
because "your adversary the
devil, as a roaring lion, walketh
about, seeking whom he may
devour" (I Pet. 5:8). As I said,
there is sufficient power in the
gathering together (Mt. 18:20).
Stay with the Church always,
for Christ is coming. We are in
the last days, you know!
Now I wish and pray that
more people will be called by
God and given to Christ to be
saved. Outside the body of
Christ - the Church of Christ,
there is no salvation - the Bible
says it clearly. Be saved and
enjoy eternal bliss. This is com-
ing from a former Catholic
priest. I was a priest for twenty
years and I know what I am say-
ing. It's all in the Bible - the
inspired book of God. Outside
the Bible, it's all human talk -
not for your good but for your
goods. -0
~ g o
~ ~ ~ c Book Review

Indefectibility Versus Infallibility
INF ALLIBLE? AN INQUIRY
by: Hans KUng
(1972: Image Books Edition,
235 pp.)
P
APAL INFALLIBILITY,
the most basic concept of
authority in the Roman
Catholic Church, is the object
of intense controversy today in
the light of modem values and
diverse social demands. Its being
subject of a controversy is not
unusual nor novel. The Catholic
doctrine of papal infallibility was
formally defined and officially
adopted in 1870 at the Vatican
Council. The council, now known
as Vatican I, gave an exact for-
mula for the infallibility of the
pope in the following terms:
"The Roman pontiff when he
speaks ex cathedra, that is when
exercising the office . of pastor
and teacher of all Christians, he
defines with his supreme apostolic
authority a doctrine concerning
faith or morals to be held by the
universal Church, through the di-
vine assistance promised to him
in blessed Peter, is possessed of
that infallibility with which the
divine Redeemer willed his
Church to be endowed in defin-
ing faith and morals: and there-
fore such definitions of the Ro-
man pontiff are irreformable of
themselves." (Constitution. Pas-
tor aeternus, Chap. IV)
March-April 1979
Estrellita I. Pena
Conflicts of opmlOn on the
promulgation of the provision
about the infallibility of the pope
started at the time the council
itself was just starting. The bitter-
ness from both sides were carried
on through the duration of the
council and persisted quite long
afterwards. Once the definition
above was proclaimed, however,
the controversies ceased. Except
for one bishop who resisted all
possibilities of accepting the
new Catholic dogma, it appears,
from history, that everyone ac-
ceded to the new concept. This
lone dissenter was the German
Dollinger who remained unrecon-
ciled to the concept until his
death, although there is no re-
cord of his having joined another
group of thinkers or religion.
Controversies Over The Dogma
In the light of modem progress
and rapid changes in values and
mores, there have been questions
raised on the doctrinal and Bibli-
cal validity of the dogma that
the pope is infallible. The voice
of discontent and dissonance
has started to be more pro-
nounced, particularly during the
last few years on such issues as
birth control, abortion and di-
vorce. What makes the dissenting
and divergent views worthy of
notice is that they are heard
practically in every quarter of
the world where there are Catho-
lic adherents. Already, the voice
of dissent has been heard not
only in the group of the laymen
but also in the clergy.
One of the strongest such
voices in Europe belongs to
the theologian Hans KUng. In his
book Infallible ? An Inquiry, KUng
poses disturbing questions over
the Biblical foundation of the
dogma on infallibility. Papal
infallibility springs from the con-
cept of infallibility of the Catho-
lic Church over questions of
morality. The pope, being the
prime spokesman of the Church,
is believed to be vested with the
guarantee against all errors when
he speaks on matters of dogma
and morality. It might be noted
that the pope's infallibility is
limited to certain aspects of
25
Catholic existence. Everything
else is beyond his power, not
only in truths of another order,
but also discipline and the eccle-
siastical laws, government and
administration. Furthermore,
only the ex cathedra instructions
of the pope is guaranteed infalli-
bility. Hans Kling questions even
this occasion or condition for in-
fallibility.
Papal Infallibility Questioned
Kling maintains that the pope
is not infallible. In the course of
his discussion, Hans Kling exam-
ines documents which include
the papal encyclicals and state-
ments, conciliar pronouncements
and the whole concept of Church
infallibility and magisterium on
which the concept of papal in-
fallibility rests. As his point of
reference, Kling uses the ency-
clical Humanae Vitae. What is
probably alarming, to some quar-
ters, in the work of the German
theologian, however, is that he
brings to light the recognized
errors of the magisterium in the
past. He maintains that "cer-
tainty of faith is not assured by
papal pronouncements or ecume-
nical councils or even the Bible."
The real foundation of the Chris-
tian faith should be that it is
grounded on the truth of the
message of God. Considering that
infallibility is one of the most
crucial areas of Catholic teaching,
the book is a simple but strong
statement of courage on the part
of the author as he tries to invite
reexamination of the dogma.
The Catholic Church, lately,
has been advocating ecumenism
as a goal of the Church in these
modem times. The concept of
ecumenicity is widely dissemina-
ted, and to a certain point ob-
served by Catholics who would
have themselves be called pro-
26
gressive as a result of the wide-
spread publicity generated by
Vatican II. Kling, however, ques-
tions the supposed "dynamism"
and "progressiveness" of even
Vatican II by saying that through
it, the pope succeeded only in
underscoring the traditionalism
of the Church as it shirks from
the issues that plague modem
man. The author believes that
the statement of the infallibility
of the Church as the basis of the
teaching of the infallibility of the
pope is a 'distorted statement'.
By asking a disturbing question
about the source of the belief
of the Catholics, Kling triggers
"The pope is not
infallible, even when, ...
he passes judgment
on a matter of faith
and morals."
- Hans Kung
an interest in the investigation
of the source of the dogma of
the Church.
The author succeeds in focus-
ing attention and inviting an
examination of the faith when
he states with boldness that the
Church does not possess "propo-
sitional infallibility." The logic
is that, since the Church is not
infallible, therefore, the pope -
whose infallibility rests only on
that of the Church - is not in-
fallible either. He maintains fur-
ther that there is no such thing
as an "infallible teaching office
or teaching book" in Christen-
dom. For a theologian, these are
strong words indeed.
Indefectibility As Alternative
"The pope is not infallible,
even when, exercising the full
authority of his office as Vicar
of Christ on earth and Supreme
Head of the Roman Catholic
Church, he passes judgment on a
matter of faith and morals,"
Hans Kling concludes. Yet, de-
spite his seeming heresy, Kling
maintains his belief in the basic
truth of the Catholic doctrine
and tradition. Curiously, as he
does so, he suggests that the
notion of infallibility be replaced
by that of indefectibility. He de-
fines this concept as the perpe-
tuity of the whole Church in
the truth of God's word despite
the possible errors of any of her
parts or leaders. He arrives at
this suggestion as a result of his
investigations which led him to
the finding that there is no theo-
logical substantiation for infalli-
ble propositions of Scripture,
of councils, of bishops and pope.
The concept of indefectibility
is given only in the form of sug-
gestion and is not meant to be a
statement for dogmatic purposes
today or in the future. As the
author states, the basic point
about his book is that it is an
inquiry, not an "end all" to all
discussions. The book was meant
to invite comment and discussion
of the concept in question. As to
the teaching office which is the
fundamental element of the con-
cept of the papal infallibility,
Kling maintains that it is a con-
cept that was introduced at a
late stage in time and its content
is far from clear. The inevitable
conclusion, therefore, is that since
its origin as well as dimensions
are not clear and defined, then
it cannot be a basis nor an aspect
of an issue which in itself is at-
tended by controversy. - 0
The Seeds
Ann S. Casanova
Your father was used as an instrument of the truth
Your mother endureth, did you not and your household?
For all these you were absolute - resolved to be
different even as a youth
Silently you uttered, Not I, maybe my brother but not I,
you said so bold.
It is a life so trying, dogmatic and so demanding
You know however, not all were bestowed with such a
faithful understanding
So you decided you were cut out for something else,
something livelier .. . easier?
Or is it maybe you don't have enough courage or
you' re not much of a believer?
None of the above will give you the reason that you
want
For nothing will qualify for a valid excuse to help
you refuse
A calling so holy, a covenant He will never entrust
to an ignorant
So whatever you do, wherever you go there's still a
chance that He may choose you!
Love Has Died
Peter Assi
the night is cold realized that love is a bliss,
is life itself . .. and its february wind
is chilling my heart
yet, i have to go
in lonesome search
for a tranquil place
where solace is
to free my mind from the nagging
past .. . hush . . . hush .. .
for once i was warmed by
the fire of love, felt
the ecstacy that it brings,
March-April 1979
but soon the fire died
leaving only an ember
that refuses to be totally extinguished
yet, hard to set aglow.
for love has died
and i am left with
my vague fears
and hopes
again in the cold . ..
27

The Hazatds Of Obesity
O
BESITY IS A condition
characterized by the
presence of excessive
amount of fat in the body. Genet-
ic obesities, where the charac-
teristic factor is heredity, has the
lowest incidence of all other
known birth defects. Obviously,
therefore, obesity is a practically
condition, depending
on the caloric surplus, that is,
over a period of time the indi-
vidual's food intake has been
greater than his energy output.
Obesity is now a major health
problem affecting all age groups
that is daily growing worse espe-
cially with increasing urbaniza-
tion and automation. In addition
to being unattractive and uncom-
fortable, obesity has long been
recognized as a contributory fac-
tor in many diseases, especially
among the aged and aging. There
is increasing evidence that obesi-
ty in childhood and adolescence
is accompanied by early lesions
of atherosclerosis, a disorder in
which fatty materials are depos-
ited in the arteries. Accumula-
tion of fat in the liver, heart or
other internal organs may inter-
fere directly with their proper
functions. The wide variety of
dread and common diseases
include:
Coronary artery disease,
which causes the most frequent
type of heart attack.
Cancer of the colon, the
number-two killer among can-
28
cers and the most common form
of cancer.
Disease of the pancreas,
gall bladder (gallstones) and kid-
ney.
Diverticulitis and diverticu-
losis.
Peptic ulcer, diabetes and
many other diseases.
These diseases and obesity
form what virtually constitutes
an epidemic that is claiming
millions of lives. It is almost cer-
tain that one or another element
of this epidemic will attack you
during your life if you do not
change your diet and sedentary
life.
When a society moves from
poverty to affluence, there is a
change from primitive dietary
unrefined cereals, sugar and foods
to refined and processed cereals,
sugar and foods. As voluminous
medical research points out, those
people living in primitive sur-
roundings and eating unrefined
diets of their ancestors do not
suffer from a variety of diseases
which have reached epidemic
proportions in our modem socie-
ty.
Preventive medicine is the best
medicine, but preventive medi-
cine can't be accomplished unless
you see your doctor on a regular
visit. This is your family doctor's
province. The stress is on diet,
exercise and physical work. There
should be a massive effort begin-
ning in early primary school
grades to educate all in the
proper weight-control habits.
Generally speaking, it is un-
desirable for children or pregnant
women to attempt to reduce
their weight. A better solution
for a child is to keep his weight
at its existing value and let the
child grow up to the desirable,
reasonable, and attainable weight.
As a guide, the weight of the pa-
tient at the end of the growth
period - say, at 25 - can be
used to suggest his own desirable
weight. Weight gains during mid-
dle age (and in practice, after
the age of 30) consist of fat and
are undesirable.
Attitude is an important factor
in weight control. While obesity
involves considerations of self-
control and perseverance, it is
not a moral issue, but is essential-
ly a medical problem and the
physician, as well as others, must
help the patient, not blame him
or her.
Because of the diverse causes
of obesity and the varied food
habits of individuals, it is likely
that different people will feel
more comfortable on different
diets. As long as the diet main-
tains the caloric deficit and is
balanced to provide good nutri-
tion, there is no particular rea-
son for indicating one type of
foodstuff more than another.
Thus, in practice, the choice of
food of obese individuals is as
diverse as that of normal-weight
individuals. The one frequent
difference is that most of the
overeating done by obese people
tends to be during night.
In some cases, better success
is obtained with smaller and more
frequent meals replacing the usual
three meals a day. This "scientif-
ic nibbling", however, must be
used so that the snacks will pre-
vent the partaking of large meals
rather than simply be supple-
ments to them. Eating slowly
seems desirable on physiological
grounds, since satiety mecha-
nisms are likely to need time to
take effect; it is also desirable on
psychological grounds.
Drugs should be taken only
under physician's prescription
and guidance. Although of value
to some patients for a limited
period, drugs are not a substitute
for sound food and exercise
habits. D
March-April 1979
~ 7
~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ ~ _ _ I
29
The Habit Of Procrastination
E
VERYONE OF US has
developed a certain habit
which may be either good
or bad. Good habit is one
of the essential tools that help us
in the performance of our tasks.
But what I'm quite particular
about concerns a certain habit
which majority of the people in
all parts of the world, though
they may not be aware of it,
have developed. This is the habit
of PROCRASTINATION.
Procrastination is defined as a
delay in attending to something;
a postponement of a task. It may
be used interchangeably with the
Filipino's "bahala na system".
If we are going to evaluate
ourselves a minute and ask: "Did
I ever put aside any important
task for a chat, a play, a movie or
a date with a girlfriend or a
boyfriend?", most of us would
probably answer, Yes!
So many worse things have
happened which should not have
really happened if it were not for
this habit.
Cramming is a common dis-
ease caused by procrastination.
Among students, this malady
often results in flunking exam-
inations and, eventually, frustra-
tion. At its worst, frustration
has sometimes led some people
to attempting suicide.
Imagine lessening your medi-
cal expenses or probably even
saving your own life had you
not postponed your appointment
with your doctor. There have
been so many dying patients who
30
Sarah D. Apurado
have blamed themselves for the
habit which brought them to
such condition.
Decision making is one of the
most important acts in a man's
life, and one's success depends
mainly on it. But no matter-how
important and wise a decision
may be, if it is not put into ac-
tion at once it amounts to noth-
ing. Action should follow instruc-
tion at once and not come trail-
ing along days or weeks after-
wards. The Tagalog saying best
applies here: "Aanhin pa ang
damo kung patay na ang kaba-
yo?" (Of what use is the hay if
the horse is already dead? )
It is ordinary for a husband
and a wife to have some argu-
ments but unless both take them
as hints or try to settle them and
find out where the real problem
lies the moment these happen,
they may finally find it impossi-
ble to live together thus resulting
to a broken home. Probably a
reason for this is the thought
that their great love for each
other is enough to put back
everything to what they were
before even without their work-
ing on it. Next comes the prob-
lem involving the children.
Parents in one way or another
can be blamed for this because
it is to them that the children
identify themselves. If this is
the habit they see from their
parents, children readily acquire
the same. We should help our
children in their development
and lead them to their success,
for their success is also our hap-
piness, and we can consider our-
selves really successful if we have
helped by providing the best
examples for them to emulate.
There are many occasions in
our lives that we leave for tomor-
row things we could do for today.
But are we going to let our fami-
ly, career, success and even our
lives become at stake because of
procrastination? People may not
realize it but they love themselves
(next to God) more than any-
thing else, so why could they not
change the habit?
Breaking the habit is a matter
of self-discipline but one must
first set himself to a goal and
work his way to it. Many people
want to change and this is good
for a start but very few resolute-
ly set out to get what they want.
Others try for a month or two
and then stop. This should not
be the case for we have to keep
moving. Put a prod on ourselves!
What's the use of trying? Well,
just ourselves, our children, our
children's children - aren't these
enough? - 0
Q O
The More We Get Together...
Teen-agers Many Loves
Jovita Y de Guzman
T
HE BOY-CRAZY and girl-
crazy periods, otherwise
known as puppy-love stage,
are part of adolescent life. This
stage comes between ages 13 to
14 for girls and 16 to 17 for boys.
This becomes extremely fati
guing, if not trying, to adults. The
adolescents may even neglect
their responsibilities in the home
and in the school. I t leads to
strained parent-child and teacher-
pupil relationships. While han
dling the situation is not easy for
adults, neither is it for adoles
cents.
Because this is their first time
to show interest in the opposite
sex, their behavior is clumsy,
awkward, crude and rough. The
most common problems are be
havior with the opposite sex,
development of new skills, better
technique of conversation and
knowledge about sex matters.
Boys and girls will do anything
to attract the attention of the
opposite sex even to the extent
of wearing extreme styles of
clothing. Girls may wear too
much make-up or imitate move
ments of their favorite actress.
Both stay long hours before the
mirror to discover ways and
means to improve their appear
ance. These are resorted to in
order to conform to the ideals
of the loved ones.
Puppy love is not only charac
terized by excitement and ad
venture but it also may be terri
fying. I t is violent and intense
but short-lived. I t is a period of
playfulness. Such love is not
generally focussed on only one
individual but on two or more
at a time. This may take much
of one's time and effort.
Regardless of the difficulties
it presents to parents and teach
ers, puppy love is a normal
phase of adolescent development.
For adolescents, the period offers
an opportunity to discover qual
ities they like or dislike in the
opposite sex, gives a chance to
learn more social skills, and of
fers experience with members
of the opposite sex which leads
to the development of self-
assurance and self-confidence.
Slowly, they learn the socially
approved standards of the group;
gradually, they learn the impor
tance of keeping themselves well-
groomed.
Those over-protected and re
jected by their parents and not
given opportunities to develop
right heterosexual relationship
may find it hard to adjust in
their romantic interest in later
life.
For better guidance, emphasis
should be given on more desira
ble recreational and social activi
ties both in the home and in the
school, better parental supervi
sion, better knowledge of their
behavior patterns, sympathy and
understanding. While "teen-ager's
many loves" is a typical trait
of boy-crazy and girl-crazy stage,
later adolescence and adulthood
should no longer be a period of
experimentation rather, a pe
riod when one is romantically in
l ove. TJ .omant.in l ove eventual l y
leads to proper selection of a
life partner.
March-April 1979
31
Laf f Li nes
A burglar, who had entered a
poor baker's house at midnight
was disturbed by the awakening
of the occupant of the room he
was in. Drawing his weapon, he
said: "I f you stir, you are a dead
man. I 'm hunting for your mo
ney." "Let me get up and strike
a light," said the baker," and I'll
hunt with you."
* * * * *
Renato O. Villamora
Pamplona Locale
Mother "And were you good
in church this morning? "
Son "Oh yes. I was so quiet
I didn't want Dad to wake up."
* * * * *
"Mama, isn't it queer, Solo
mon was a great king, but he
didn't have a bed for himself? "
"Why, what makes you say
that? "
"Well, it says in the Bible,
'Solomon slept with his fathers '"
* * * * *
Melinda M. Makapugay
F. Manalo Locale
Let's Have Fun, Children
Do Ifou Like To Own A Bottled Xylophone?
You will need the following ma
terials:
8 slender bottles of the same sizes
2 tablespoons
dark-colored pentel pen
Direction:
Select 8 empty bottles of the
same sizes. Divide each of the
bottles into eight parts (Mark di
visions with pentel pen). Pour
water into the bottles gradual
ly increasing the amount (using
the marked divisions as guide) as
you go from one bottle to ano
ther.
Get your spoons and strike the
bottl es gentl y but strongl y
enough to make ringing sounds.
Now listen to the different pitch
es. What makes the difference in
pitch?
You have built yourself a xylo
phone! Try simple tunes.
By now, be good!
Sister J ovie
AA AH
"USE YOUR HEAD"
I n an elementary class, the
pupils are being taught on clean
liness;
Teacher to a pupil: Roberto,
clean the blackboard eraser out-
side the room.
Roberto: Yes ma'am.
(After a while, Roberto goes
back to the room still holding
the dirty eraser)
Roberto: Ma'am, how am I
going to clean this eraser?
Teacher: (shouting angrily) Use
your head!
So, Roberto goes out of the
room, and when he comes back
his head is full of chalk dusts.
Venros M. Santiago
Navotas Locale
32
Rasugo
GODS mssxi.^9
DTD Crossword Puzzle
HI
Tellurium (chem. symbol) 67.
HI
Tellurium (chem. symbol)
Hi 2 3 4 5
J_
7 8 9 10 68.
69.
71.
72.
Path; way
Elamite's land
Fetus
Crime of burning something
11
L
mrn
h
J B
r
68.
69.
71.
72.
Path; way
Elamite's land
Fetus
Crime of burning something
16
TTTI
18 19 20
BFT
68.
69.
71.
72.
_
DOl
2.
VN
22 23 24 25 26
DOl
2. Weakened form of also
3. Electrically charged atom

27 28 29 30 31 4.
5.
Wait (past tense)
A chemical element (symbol: A)
7.
8.
Leader; head
32 33
34 Bj35
7.
8. Any grain weed used for food as
9.
wheat, oats, etc.
36 37 38 39 9.
Aged
10. Round
11.
13.
Rebukes; chides
Point (abbr.)
| 4 0
I |
l
11.
13.
Rebukes; chides
Point (abbr.)
15.
17.
Unwilling; reluctant
43 44 45 46
Hfc
43
15.
17. Of the same rank, value, etc.
_ !
19. Pronoun; masculine, third person,
49 50 51 B 52 53 54
20.
singular
Bachelor of Science (abbr.)
21.
23.
55 56

21.
23. Drop of rain (pi.)
26. A name addressed to a Church of
58 59 60 B 61 62
26.
Christ member
BBB
28. First person, singular, of the verb "to
see" in Spanish
Italian astronomer who discovered
63
I
64 65 66 He;
29.
First person, singular, of the verb "to
see" in Spanish
Italian astronomer who discovered
J upiter's satellites and sunspots
B 68
Hi BBI
69 70 |
31. Highest part; apex
33.
34.
Philippine grain
H BBT^
33.
34. Triangular form of sands and soil
1
at the mouth of a river
37 Month (Spanish)
Utter
Hybrid or mixed language
QS
Month (Spanish)
Utter
Hybrid or mixed language 43.
Month (Spanish)
Utter
Hybrid or mixed language
45. Before (archaic)
Benison D. uan
47
J esus Christ is the begotten
Benison D. uan
47
of God.
48. One who beats
ACROSS 37. Opposite of female (pi.) 50. Unable to hear
39. The symbol for the ratio of cir- 51. To make dear or beloved
1. Formosa cumference of a circle to its dia- 53. A group of selected persons for a
6. Agreement or treaty meter purpose (pi.)
12. Glide 40. Editor (abbr.) 54. Obscene talk or writing
14. Hold (past tense) 41 Woman who betrayed Samson 56. Late
16. Command Post (abbr.) 42. A concluding word 57. Pale (comparative degree)
18. Bird like the owl, nightingale, etc. 44. A prefix of repetition 60. 12th letter of the Greek alphabet
21. Sailing Vessel 46. The taste of seawater 61. Fourth musical note
22. Over (contracted) 47. Street (abbr.) 64. An Old Testament book
24. Part of a foot 49. Worship 65. Spelling (abbr.)
25. Official seat; center of authority 52. Yes; truly 66. A Chinese communist leader
26. Hint; suggestion 53. Balance; stability 68. Room (abbr.)
27. Substance for fermentation like 55. To is one of the pre- 70. Manganese (chem. symbol)
yeast requisites of baptism.
30. The true God taught by Christ is 57. Central American Republic
the 58. State of matter (chemistry)
32. Withered 59. Barrier to hold back water
33. A number of sheets fastened along 61. Devotee of a person, etc.
one edge 62. The head (slang)
(answers next issue)
35. Lord (pi.) 63. A preposition
36. A word of rejection 64.
March-April 1979
Holy City 36. A word of rejection 64.
March-April 1979
Holy City
33
News
Mtr. Mia. Converts 1,277 More Souls
The 48 locales of Metro Mani
la, still recuperating from the
inertia of last year's holiday sea
son, have been able to recruit
1,277 new converts during the
first five weeks of 1979. Ten
locales, nine Pastors, three Minis
ter-Evangelists and 28 Ministerial
students were able to meet and,
for some, even surpass their res
pective target number of convert
ed souls.
All these were announced dur
ing the recent meeting of all
Metro Manila Ministers and Mi
nisterial students in which Broth
er Erano G. Manalo, the Church's
Executive Minister, presided.
Brother Erdy awarded certificates
of appreciation to the Sutstand-
ing locales through their respec
tive Pastors.
Breakdown of aforementioned
are as follows:
A. Locales Las Pinas, Pu-
ting Bato, San Francisco, Para-
naque, Camarin, Paco, Guadalu-
pe, Tondo, Pasay and Malabon.
B. Pastors Simeon Galvez,
Richard Rodas, J oaquin Balmo-
res, Pablo Facundo, Ruben San
Esteban, Flaviano Daleon, Eduar-
do Rivera, Fernando Santos and
Victor Velacruz.
C. Other Minister-Evangelists
Bernardo Carpio, Artemio Pe-
lagio and Alfredo Rymonte.
D. Mi ni steri al students
(Fifth Year) Ricardo Quezada,
Efren Almendra, J oselino Cas-
tillones, Dominador Santos, J ose
I co, J r., Patricio Gumapon, Ilde-
fonso Tarray, Edgardo Garcia,
Armando Manalo, Rico Elloso,
Adriel Meimban, Eduardo Lac-
son, Glicerio Santos, J r., Erano
Balceda, Rodante Elevado, Timo-
teo Librada, J oventino Santua;
(Fourth Year) J aime Dionisio,
Alfredo Pastores, Edgardo Nunez,
Teodorico Samson, Gaudencio
Lopez, J r., Edgardo Formento,
Bonifacio Arciosa, Paterno See;
(Third Year) Erano Augusto,
Ferdinand Alcid, and Benjamin
Vital.
I t is expected that Metro Ma
nila will be able to bring in a to
tal of more than 15,000 converts
in the span of the current year,
as reported by the Metro Manila
Secretariat.
MASSIVE BAPTI SM:
First I n South Cotabato
AndBataan
A total of 620 souls have been
added to the Fold in the recent
massive baptisms held separately
in the Divisions of South Cotaba
to and Bataan.
South Cotabato had 390 and
Bataan, 230. Such were the big
gest turnouts ever for both Divi
sions.
Prior to the massive baptism
in South Cotabato, open forums
which lasted for 110 successive
nights were held with Brother
J oaquin Esquivel, Division Minis
ter, presiding. The converts in
cluded a city councilor, a teach
er, an army officer and some
other professionals.
Meanwhile in Bataan, among
those who actively participated
in the big undertaking were
Buklod, KADIWA and Binhi
officers, together with deacons,
deaconesses and other volunteers
from the different locales in the
Division.
Ultimately, such efforts are
in line wi th the Church's obj ect
ive to continually offer to God a
great number of souls.
CAMACOP Advocate
Confused After Debate
A well-attended religious pub
lic debate between the Iglesia
ni Cristo and the Christian and
Missionary Alliance Church of
the Philippines (CAMACOP) was
held in Sur-allah, South Cotabato
recently.
The theme was: "Resolve that
J esus Christ Is the True God
According to the Bible. "
Mr. Rudy Velasco, who repre
sented the CAMACOP, stood on
the affirmative side, whereas Bro
ther J oaquin Esquivel, Division
Minister of South Cotabato, took
the negative.
After the first encounter, a
cross-examination went on as
follows:
Brother Esquivel: "I f J esus
Christ is the Everlasting Father,
who is the only begotten son
of Christ? "
Mr. Velasco: "We are all the
son of Christ."
Brother Esquivel: "Where in
the Bible could you find the
word son referring to us, as the
only begotten son? "
To this, Mr. Velasco answered
by reading a passage but, instead
of reading the word son, he said
"children which provoked
the audience to laughter.
Brother Esquivel: "I f J esus
Christ is the Everlasting Father,
is there no other God greater
than Him? "
Mr. Velasco: "Even if there is
a greater God than Him, I don't
care."
Aforementioned drew from
the crowd not mere laughter but
jeers.
In refuting Mr. Velasco's stand,
Brother Esquivel read verses
from the Bible clearly stating
that Christ is not the true God,
and that the true God is not
Chri st.
After the debate, members of
the CAMACOP, particularly
34
GODS MESSAGE
those from the professional sec
tor, expressed confusion and
later desire to drift away from
their religion.
I t was heard that the follow
ing night, Mr. Velasco called an
immediate meeting of the CA-
MACOP members. D
( ^
P. 15 The "Eucharist". . .
Second, a new substantial entity
must come into existence, or, at
any rate, come into existence in
a new way or in a new place. At
Cana this was the wine. Third,
an inherent connection must
flourish between the entity which
ceases and the new entity. The
first must cease by becoming
the second. The second object
must come into existence by the
cessation of the first object.
Thus at Cana the disappearance
of the water postulated the com-
ing of the wine, and the coming
of the wine was brought about
by the ceasing of the water."
(Ibid., p. 135)
To explain the process which
they term "transubstanti ati on"
they took as an example the
miracle at Cana. The conversion
of the substance of the water in
the six jugs into the substance of
wine made the former to totally
disappear and the wine to exist.
Naturally the accidents of the
water in the six jugs ceased,
giving way to the accidents of
the wine to appear. I n fact the
narration of the Bible states that
the wine made by Christ was
much better or superior to the
wine that was consumed by the
wedding guests at Cana. The
substance that was formerly
water totally disappeared and the
substance of the wine took its
place. The disappearance of the
water postulated the coming of
the wine, and the coming of the
wine was brought about by the
ceasing of the water. No trace of
the water remained, substance
and accidents, the substance of
the wine with its accidents taking
the place of the former. The
miracle at Cana is the Catholic
Church's best example of "tran
substantiation" with regards to
"Eucharist".
But is the miracle at Cana
analogous to the alleged "tran
substantiation" in the area of the
"consecration of the bread and
wine"? "In the Eucharist all
the physical accidents of appear-
ances of bread and wine remain.
This is of faith from Trent."
(Ibid., p. 144).
Remember that "transubstan
ti ati on" in the miracle at Cana
caused the total disappearance
of the substance and accidents of
the water, the cessation of which
was brought about by the appear
ance of the substance and acci
dents of the wine. I n the "Eucha
rist" all the physical accidents of
bread and wine remain. The con
clusion is inevitable: Before and
after "Consecrati on" the "Eucha
ri st" (Bread and Wine) remains
the same! The dogma concern
ing the "Eucharist and Transub-
stati on" associated with it is a
farce, absurd and ridiculous!
Would you still care to believe
and accept it?
March-April 1979
Candid Shot
"These have indeed an appearance of wisdom in pro
moting rigor of devotion and self-abasement and severity to
the body, but they are of no value in checking the indulgence
of the flesh." - Colossians 2:23
PITAK PILIPINO/Pangulong Tudling
Ang Pagpapakasakit Na
Walang Kabuluhan
S
A PAGLI LI NGKOD SA
Diyos ay kailangan ang pag
papakasakit sa pagsunod sa
Kaniyang mga utos. Hindi maari
ang paglilingkod sa Diyos na hin-
di pamumuhunanan ng pagpapa
kasakit. Si Noe ay nagpakasakit
sa pagtatayo ng daong dahil sa
ito'y utos ng Diyos sa kaniya
(Gen. 6:13-14). Si Abraham ay
nagpakasakit sa pag-alis sa bahay
ng kaniyang ama at sa pag-alis
sa kaniyang sariling lupain at sa
pagtungo sa lupaing itinuro ng
Diyos sa kaniya (Gen. 12:1).
Ang lalong malaking puhunan
ni Abraham na nakatalaga na
upang isagawa ay ang paghahan-
dog sa kaniyang bugtong na anak
na si Isaac (Gen. 22:1-12).
Sa ibabaw ng lahat ng mga
naglingkod sa Diyos na namuhu-
nan ng malaki ay ang ating Pangi
noong J esucristo, sapagka't Kani
yang ibinigay ang Kaniyang bu-
hay bilang pagsunod sa kalooban
ng Diyos (J uan 3:16). Hindi ina-
lintana ng ating Panginoong J esus
ang kahihiyan at ang panganib
ng Kaniyang buhay sa pagtalima
sa utos ng Diyos. Bagaman ayaw
sana ni Cristo na lasapin ang saro
ng kapaitan, gayunma'y tinupad
Niya ang kalooban ng Ama (Mat.
26:39).
Si Cristo rin ang nagturo sa
mga Cristiano na: "At kayo'y
kapopootan ng mga tao dahil sa
aking pangalan: datapuwa't ang
magtitiis hanggang sa wakas, ay
siyang maliligtas." (Mat. 10:22)
I tinuro pa rin ng ating Panginoon
na: "Kung magkagayo'y ibibigay
kayo sa kapighatian, at kayo'y
kapopootan ng lahat ng mga
bansa dahil sa aking pangalan. . .
Datapuwa't ang magtitiis hang-
gang sa wakas ay siyang malilig-
tas." (Mat. 24:9, 13)
Sa Iglesia ni Cristo sa huling
araw ay itinuro ang ganito:
"Narito ang pagtitiyaga ng mga
banal, ng mga nagsisitupad ng
mga utos ng Dios, at ng pana-
nampalataya kay J esus. At nari-
nig ko ang isang tinig na mula sa
langit na nagsasabi, Isulat mo,
Mapapalad ang mga patay na na-
ngamatay sa Panginoon mula nga-
yon: oo, sinasabi ng Espiritu,
upang sila'y mangagpahinga sa
kanilang mga gawa; sapagka t ang
kanilang mga gawa ay sumusunod
sa kanila." (Apoc. 14:12-13).
Ang pagtitiyaga sa pagtupad sa
mga utos ng Diyos kahit pa
humantong sa kamatayan ay
hindi walang kabuluhan kundi
ikapagiging mapalad sa harap ng
Diyos.
Nguni't mayroon bang pagpa
pakasakit at pagpapakahirap sa
paglilingkod sa Diyos na walang
kabuluhan at hindi pakikinaba-
ngan sa ikaliligtas? Bayaan natin
na ang bahaging ito ng Biblia ang
sumagot at siyang magbigay ng
paliwanag. Sa Col. 2:22-23 ay
ganito ang sinasabi: "(Ang lahat
ng mga bagay na ito ay mangasi-
sira sa paggamit), ayon sa mga
utos at mga aral ng mga tao?
Ang mga bagay na iya'y katoto-
hanang mayroong anyo ng ka-
runungan sa pagsambang kusa, at
sa pagpapakababa, at sa pag-
papakahirap sa katawan; ngunVt
walang anomang kabuluhan. . ."
Malinaw sa mga talata ng Biblia
na ang pagsamba o paglilingkod
na ipinatutungkol sa Diyos na
batay sa mga utos at aral ng mga
tao, kahit may pagpapakababa at
pagpapakahirap sa katawan ay
walang kabuluhan. Ang kulasyon,
ang penitensiya at ang iba't-
ibang pagpapahirap sa katawan
ay hindi utos ng Diyos. Hindi
mababasa sa Biblia ang ginaga-
wang ito ng mga Katoliko. Maki-
kita sa larawan (p. 36) ang
gi nagawang pagpepenitensiya.
Labag sa aral ng Diyos na naka-
sulat sa Biblia ang anumang pag-
pinsala sa katawan ng tao gaya ng
mababasa sa I Tes. 5:23 na gani
to: "At pakabanalin kayong lu-
bos ng Dios din ng kapayapaan;
at ang inyong espiritu at kalulu-
wa at katawan ay ingatang buo,
na walang kapintasan sapagparito
ng ating Panginoong J esucristo."
Dapat ingatang buo ang ating
espiritu, kaluluwa at katawan
hanggang sa pagparito ng ating
Panginoong J esus. Kaya ang sinu-
mang nagkukulasyon at nagpepe-
nitensya ay lumalabag sa aral na
ito ng Diyos. Hindi naman ma-
aaring ikatwiran ang pag-aayuno
na ginawa ng ating Panginoong
P. 53
March-April 1979 37
Ang Mapalad Na Ragkabuhay
Na Mag-uli
A
NG ISA SA mga aral ng Diyos na
nasusulat sa Banal na Kasulatan o
Biblia ay ang nauukol sa pagkabuhay
na mag-uli ng mga patay. I to ay sinasampala-
tayanan ng mga Iglesia ni Cristo. I naasahan ito
ng mga tunay na sumasampalataya sa Diyos at
sa ating Panginoong J esucristo.
Totoo bang may pagkabuhay na mag-uli ng
mga patay? Totoo! I to ay ipinangaral ng
mga apostol. Sinabi ni Apostol Pablo: "Sa
isang sangdali, sa isang kisap-mata, sa huling
pagtunog ng pakakak: sapagka't tutunog ang
pakakak, at ang mga patay ay mangabubuhay
na maguli na walang kasiraan, at tayo 'y baba-
guhin." (I Cor. 15:52). Maliwanag na itinuro
ni Apostol Pablo na may pagkabuhay na mag-
uli ng mga patay.
Papaano pinatunayan ni Apostol Pablo na
may pagkabuhay na mag-uli ng mga patay?
Sinabi niya: "Kung si Cristo nga'y ipinanga-
ngaral na siya'y muling binuhay sa mga patay,
bakit ang ilan sa inyo ay nagsisipagsabi na
walang pagkabuhay na mag-uli ng mga patay ?
Datapuwa't kung walang pagkabuhay na mag-
uli ng mga patay, ay hindi rin nga muling binu-
hay si Cristo." (I Cor. 15:12-13). Samaka-
tuwid, ang katunayan ng pagkabuhay na mag-
uli ng mga patay ay ang pagkabuhay na mag-
uli ni Cristo.
Totoo bang nabuhay na mag-uli ang ating
Panginoong J esucristo? Mayroon bang naka-
saksi nito? Ganito ang pahayag ni Apostol
Pablo: "Sapagka't ibinigay ko sa inyo una sa
lahat, ang akin namang tinanggap: na si Cristo
ay namatay dahil sa ating mga kasalanan,
ay on sa mga kasulatan, At siya'y inilibing; at
siya'y muling binuhay nang ikatlong araw
ay on sa mga kasulatan; At siya'y napakita kay
Cefas, at saka sa labingdaluivu, Pugkulapos ay
napakita sa mahigit na limang daang kapatid
napaminsan, na ang karamihan sa mga ito'y
nangabubuhay hangga ngayon, datapuwa't
ang mga iba'y nangatulog na; Saka napakita
kay Santiago; at saka sa lahat ng mga apostol;
at sa kahulihulihan, tulad sa isang ipinanganak
sa di kapanahunan, ay napakita naman siya sa
akin." (I Cor. 15:3-8). Ang pagkabuhay na
mag-uli ni Cristo ay isang hayag na katotoha-
nan. Hindi naganap sa isang sulok. Marami
ang nakakita. Hindi lamang ang mga apostol
Niya kundi ang mahigit na limang daang ka
patid. Papaano tututul an ang pagkabuhay na
mag-uli ng ating Panginoong J esucristo? At
sapagka't tunay na nabuhay na mag-uli ang
ating Panginoong J esucristo, kaya tiyak na
may pagkabuhay na mag-uli ng mga patay.
Subali't lahat ba naman ng mabubuhay na
mag-uli ay magiging mapalad? Aling pagka
buhay na mag-uli ang magiging mapalad?
"Mapalad at banal ang makalakip sa unang
pagkabuhay na maguli: sa mga ito'y walang
kapangyarihan ang ikalawang kamatayan;
kundi sila'y magiging mga saserdote ng Dios
at ni Cristo, at mangaghaharing kasama niya
sa loob ng isang libong taon." (Apoc. 20:6)
Sinong mabubuhay na mag-uli ang magiging
mapalad? Yaong makakalakip sa unang pag
kabuhay na mag-uli. Bakit sila mapalad?
Wala nang kapangyarihan sa kanila ang ikala
wang kamatayan. Alin naman itong ikala
wang kamatayan? I to ang dagat-dagatang
apoy at asupre (Apoc. 20:14). Samakatu-
wid, kaya mapalad ang makakalakip sa unang
pagkabuhay na mag-uli, sapagka't sila ay
ligtas na sa ikalawang kamatayan o sa dagat-
dagatang apoy.
Sino naman, ayon sa Biblia, ang makaka
lakip sa unang pagkabuhay na mag-uli? Sa
I Tes. 4:16, ay ganito ang sinasabi: "Sapag-
ka't ang Panginoon din ang bababang mula sa
langit, na may isang sigaw, may tinig ng ar-
kanghel, at may pakakak ng Dios: at ang
nangamatay kay Cristo ay unang mangabu-
Pasirao
CODS MESSAGE W J
buhay na maguli." Tiniyak ng Biblia ang
magiging mapapalad na makalakip sa unang
pagkabuhay na mag-uli? Sino ang mga ito?
Ang mga namatay kay Cristo. Kailan sila ma-
bubuhay na mag-uli? Sa pagbaba ng Pangi-
noon o sa ikalawang pagparito ni Cristo.
Sino naman itong mga kay Cristo na siyang
makakalakip sa unang pagkabuhay na mag-uli
sa pagbaba ng Panginoon? Mayroon bang
kinikilala si Cristo na "Kaniya'"? Ganito ang
patotoo ng ating Panginoong J esucristo: "At
sinasabi ko naman sa iyo, na ikaw ay Pedro,
at sa ibabaw ng batong ito ay itatayo ko ang
aking iglesia; at ang mga pintuan ng Hades
ay hindi magsisipanaig laban sa kaniya.''''
(Mat. 16:18). Alin ang kinikilala ni Cristong
Kaniya? I to ang Iglesiang itinayo Niya. Ano
ang tawag Niya rito? Tinawag Niyang "aking
iglesia". Ano naman ang itinawag ng mga
apostol sa iglesiang itinayo ni Cristo na sinabi
Niyang "aking iglesia"? Iglesia ni Cristo ang
itinawag ni Apostol Pablo (Roma 16:16). Sa-
makatuwid, ang mga kay Cristo na unang ma-
bubuhay na mag-uli sa ikalawang pagparito ni
Cristo ay ang mga Iglesia ni Cristo. Napakala-
king kapalaran ang maging Iglesia ni Cristo!
Mamatay man ay mabubuhay na mag-uli,
isang pagkabuhay na mag-uli na mapalad,
sapagka't sila ang mauuna sa kanila'y wala
nang kapangyarihan ang ikalawang kamata-
yan o ang dagat-dagatang apoy.
Mabubuhay rin ba ang mga hindi kay Cris
to? Kailan naman sila bubuhayin? Sa Apoc.
20:5, ay ganito ang sinasabi: "Ang mga iba
sa mga patay ay hindi nangabuhay hanggang
sa naganap ang isang libong taon. . ." Pagka-
tapos pa ng isang libong taon, mula sa ikala
wang pagparito ni Cristo, saka pa lamang
bubuhayin ang mga hindi kay Cristo. At
kung sila'y mabuhay na, saan sila dadalhin?
Ano ang kanilang kasasapitan? "At kung
maganap na ang isang libong taon, si Satanas
ay kakalagan sa kaniyang bilangguan, At lala-
bas upang dumaya sa mga bansa na nasa apat
na sulok ng lupa, sa Gog at sa Magog, upang
tipunin sila sa pagbabaka: na ang bilang nila
ay gay a ng buhangin sa dagat. At nangagsipan-
hik sila sa kalaparan ng lupa, at kinubkob ng
kampamento ng mga banal, at ang bayang
iniibig: at bumaba ang apoy mula sa langit,
at sila'y nasupok. At ang diablo na dumaya
sa kanila ay ibinulid sa dagaldagulung apoy
at asupre, na kinaroroonan din naman ng
hayop at ng bulaang propeta; at sila'y pahihi-
rapan araw at gabi magpakailan kailan man. "
(Apoc. 20:7-10) Kung gayo'y sawimpalad
ang mga hindi kay Cristo. Mabubuhay nga
sila, hindi upang magmana ng buhay na
walang hanggan kundi upang parusahan sa
dagat-dagatang apoy at asupre magpakailan-
kailanman.
Kung gayon, ano ang nararapat gawin ng
lahat ng tao upang maging kay Cristo at mag-
tamo ng mapalad na pagkabuhay na mag-uli?
Ganito ang pahayag ng ating Panginoong J e
sucristo: "Ako ang pintuan; ang sinomang
taong pumasok sa akin, ay siya'y malilig-
tas. . ." (J uan 10:9). Papaano ang pagpasok
kay Cristo sa ikaliligtas? Papasok tayong ano
ni Cristo? Sa I Cor. 12:27, ay ganito ang
nakasulat: "Kayo nga ang katawan ni Cristo,
at bawa t isa 'y samasamang mga sangkap niya."
Kung gayon, upang maging kay Cristo ang tao,
kailangang siya ay sumangkap sa katawan ni
Cristo. Alin itong katawan ni Cristo na dito sa-
sangkap ang tao upang maligtas? Sa Col. 1:18,
ay sinasabi: "At siya ang ulo ng katawan, sa-
makatuwid baga'y ng iglesia. . ." Ang katawan
ni Cristo na papasukan ay ang Iglesia, at si
Cristo ang ulo ni to. Ang pangalan nito ay on
sa Biblia ay Iglesia ni Cristo (Roma 16:16).
Kaya kung ibig ng sinoman na siya'y magtamo
ng mapalad na pagkabuhay na mag-uli, kai
langang siya'y mag-Iglesia ni Cristo. Si Cristo
ang may utos na tayo'y pumasok sa Kaniya
upang maligtas.
Pagdating sa utos na pumasok sa Iglesia ni
Cristo, dito nahihirapan ang marami. Marami
ang nakahahadlang sa tao. Marami ang naka-
pipigil. I ba't iba ang dahilan. Mayroong pag-
uusig! Mayroong kahirapan. Kung minsa'y
mga bisyo. Hindi maitanggi ng tao ang kani
yang sarili. Subali't kung gusto nating sumu-
nod kay J esus, kailangang itanggi natin ang
ating sarili, gay a ng sinabi niya: "Nang magka-
gayo'y sinabi ni J esus sa kaniyang mga alagad,
Kung ang sinomang tao'y ibig sumunod sa
akin ay tumanggi sa kaniyang sarili, at pasanin
ang kaniyang krus, at sumunod sa akin."
(Mat. 16:24).
Kailan natin dapat isagawa ang pagsunod
kay Cristo sa ikaliligtas? Huwag nating sabi-
hing "sa ibang araw na, kapag nasunod ko
na ang lahat ng layaw ng aking katawan."
Hindi natin dapat sabihin i to, sapagka't hindi
tayo ang may hawak ng ating buhay. Maaaring
dumaling ang kamatayan sa anumang oras o
kaya'y ang paghuhukom. Kaya, ngayon ang
panahong ukol, ngayon ang araw ng kaligtasan
(II Cor. 6:2). -
March-April 1979
Ang Dalawang Uri
Ng Naghihintay Sa Ikalawang
Pagparito Ni Cristo
Jerson T. Samson
K
ARANI WAN NATI NG nakikita na
nakasulat sa mga stickers ng bumper
ng mga sasakyan ang mga pahayag
na "J esus is coming!", "The day of the Lord
is near!", "Are you ready to face the Lord?".
Ang ganitong mga pahayag ay nagpapahiwa-
tig ng pag-asam ng maraming tao sa ikalawang
pagparito ni Cristo. Tinatawag ito ng marami
na adventismo.
Kalagitnaan pa lamang ng ikalawang siglo,
ay pinukaw na ang Asia Menor ng isang nag-
ngangalang Montanus sa isang pagkahilig sa
Adventismo na tumagal hanggang sa ika-9
na siglo. Sa panahon ng repormasyon, at
pagkatapos pa ni to, bumangon ang adventis
mo sa hanay ng mga radikal na repormador na
kilala sa tawag na Anabaptists humigit-kumu-
lang noong 1534, sa "Fifth Monarchy Men"
sa I nglatera (yaong mga naghintay sa kaharian
ni Cristo humigit-kumulang noong 1640) at
sa "German Pietists" (mga Luterano) noong
ika-17 at ika-18 siglo. Marami na ring sumulat
ukol sa paksang ito, tulad nina Agustin, Isaac
Newton at J onathan Edwards.
Sa huling bahagi ng ika-18 at unang bahagi
ng ika-19 na siglo, bumangon ang matinding
paghahangad sa kalipunan ng mga nagpapaki-
lalang "Kristiyano" tungkol sa pagdating ni
Cristo. Ang mga umaasa o naghihintay na ito
(tinatawag na mga "millenialists") ay nagsa-
liksik sa Biblia, tiniyak sa kanilang mga sarili
ang tungkol sa kung anu-ano nang mga hula
ang natupad, at pagkatapos ay ipinakita ang
mga naghihintay pa ng katuparan. Ang pag-
asa sa pagdating ni Cristo ay nahayag din sa
mga Shakers at Mormons, na naniniwalang
ang Diyos ay nagpakita sa mga natatanging
paraan sa kanilang mga tagapagtatag.
Sa ganitong kalagayan, sinimulan ng
tagapagtatag ng relihiyong Adventista na si
William Miller ang kaniyang pangangaral.
Pinag-aralan niya ang mga aklat ni Daniel
at Apocalipsis, at pagkatapos ay nagpahayag
na si Cristo ay darating noong Marso 21, 1844.
Ang kaniyang paniniwala ay pinalakas ng isang
bilang ng mga klero o taong-simbahan (si
Miller noon ay isang Baptista), at isang bilang
ng mga tagasunod. Nguni't hindi dumating si
Cristo sa petsang itinakda ni Miller, kaya
muli siyang nagtakda ng isa pang petsa, ang
Oktubre 22, 1844. Ang payapang paglipas
ng araw na ito ang nagbunga ng tinatawag
na "Great Disappointment" o Malaking Ka-
biguan sa mga Adventista.
Gayunpaman, ang mga hulang ito ni Wil
liam Miller ay nagbunga, tuwiran man o hindi
tuwiran, ng paglitaw ng mga kilusan at igle-
siang adventista noong ika-19 na siglo, na
ang pangunahin sa mga ito ay ang Seventh-
day Adventists, isang sektang natatag sa Esta-
dos Unidos noong 1863. Ang iba pa ay ang
Evangelical Adventists (1845), Life and Ad-
vent Union (1862), Church of God (Seventh
Day, 1866), Church of God General Confer-
ence (Abrahamic Faith, 1888) at ang Advent
Christian Church (1860). Maging si Charles
Taze Russell, ang tagapagtatag ng mga nag-
papakilalang "Mga Saksi ni J ehovah", ay
naimpluwensiyahan ng mga panmiwalang Ad
ventista, at ang kaniyang mga tagasunod nang
una ay nakilala sa tawag na Millennial Dawn-
ists.
Ang mga nabanggit na pulutong ng mga
tao ay ilan lamang sa mga naghihintay sa pag
parito ng ating Panginoong J esucristo. Nguni't
gaano man karami ang naghihintay sa dakilang
sandaling yaon, nababahagi lamang sila sa da
lawang uri.
Ang Dalawang Uri ng Naghihintay
Sino ang dalawang uri ng naghihintay sa
pagdating na muli ni Cristo?
Ang isang uri ay ang ti nutukoy sa Hebreo
9:28. Ganito ang ating mababasa: "Ay gay on
din nurnuri si Cristo, na inihandog na minsan
upang dalhin ang mga kasalanan ng marami,
sa ikalawa 'y pakikita na hiwalay sa kasalanan,
sa ikaliligtas ng mga nagsisipaghintay sa ka-
Pasugo
COD5 MESSfO.%^
niya. Ang isang uri ng naghihintay sa pagda-
ting na muli ni Cristo ay ang maliligtas.
Sino naman ang isa pa? Sa Amos 5:18,
ay ganito ang sinasabi: "Sa aba ninyo na
nangagnanasa ng kaarawan ng Panginoon!
Bakit ninyo ninasa ang kaarawan ng Pangi-
noon? kadiliman nga, at hindi kaliwanagan."
May ibang nagnanasa rin, nguni't masasawi.
Bakit sinabi na sa ibang naghihintay ay
magiging kadiliman ang araw ng Panginoon?
Sa Zefanias 1:14-15, ganito ang nakasulat:
"Ang dakilang kaarawan ng Panginoon ay
malapit na, malapit na at nagmamadaling
mainam, samakatuwid baga'y ang tinig ng
kaarawan ng Panginoon; ang makapangyari-
hang tao ay sumisigaw roon ng kalagim-lagim.
Ang araw na yaon ay kaarawan ng kapootan,
kaarawan ng kabagabagan at kahapisan, kaa-
rawan ng kawakasan at kasiraan, kaarawan ng
kadiliman at kalumbayan, kaarawan ng mga
alapaap at pagsasalimuot ng kadiliman. " Ang
araw na yaon, ayon sa Biblia ay magiging kaara
wan ng kapootan, kabagabagan at kahapisan,
kawakasan at kasiraan, kadiliman at kalum
bayan, kaarawan ng mga alapaap at pagsasali
muot ng kadiliman. Alin ang araw na yaon,
na sa ibang naghihintay o nagnanasa, ay ma
giging isang kasawian sa halip na isang kapa-
laran? Sa Zefanias 1:18, ay ganito ang ma-
babasa, "Kahit ang kanilang pilak o ang kani-
lang ginto man ay hindi makapagliligtas sa
kanila sa kaarawan ng kapootan ng Panginoon;
kundi ang boong lupain ay masusupok sa pa-
mamagitan ngapoy ng kaniyangpaninibugho:
sapagka't wawakasan niya, oo, isang kakila-
kilabot na wakas, nilang lahat na nagsisitahan
sa lupain. " Ang ti nutukoy ay ang kaarawan ng
poot ng Diyos o ang araw ng paghuhukom.
Kung gayon, pinatutunayan ng Biblia na
hindi lahat ng umaasa o naghihintay sa ika-
lawang pagparito ni Cristo ay maliligtas. May-
roong maliligtas, at mayroong mapapahamak.
Ang Maliligtas
Sino ang pinatutunayan ng Biblia na tiyak
na maliligtas sa araw ng paghuhukom? Ganito
ang patotoo sa Colosas 1:13-14: "Na siyang
nagligtas sa atin sa kapangyarihan ng kadili-
man, at naglipat sa atin sa kaharian ng Anak
ng kaniyang pag-ibig; na siyang kinaroroonan
ng ating katubusan, na siyang kapatawaran ng
ating kasalanan." Ang mga inalis ng Diyos sa
kapangyarihan ng kadiliman ang tinitiyak ng
Biblia na maliligtas. Sino itong mga inalis na
ng Diyos sa kapangyarihan ng kadiliman? I to
ang mga inilipat na sa kaharian ng Anak ng
pag-ibig. Ano ang halaga ng kaharian ng Anak
ng pag-ibig? Naroon ang katubusan, na kapa
tawaran ng mga kasalanan.
Paano ba matatamo ng tao ang katubusan o
kapatawaran ng mga kasalanan? Sa Efeso 1:7,
ay ganito ang nakasulat: 'Wo sa kaniya'y may-
roon tayo ng ating katubusan sa pamamagitan
ng kaniyang dugo, na kapatawaran ng ating
mga kasalanan, ayon sa mga kayamanan ng
kaniyang biyaya. " Ang katubusan ay sa pama
magitan ng mahalagang dugo ng ating Pangi-
noong J esucristo. Sino lang ang nakinabang sa
dugo ng ating Panginoong J esucristo? Alin
lang ang tinubos o binili ni Cristo ng Kaniyang
dugo, na dito inilipat ang mga pinatutunayan
ng Biblia na tiyak na maliligtas sa araw ng pag
huhukom? Sa Gawa 20:28, Lamsa Version
ay ganito ang nakasulat, "Take heed therefore
to yourselves, and to all the flock, over which
the Holy Spirit has appointed you overseers,
to feed the Church of Christ which he has
purchased with His blood. " Sa Tagalog ay ga
nito ang pagkakasalin, "Ingatan ninyo ang
inyong sarili at ang boong kawan, na sa kanila
ay ginawa kayo ng Espiritu Santo na mga ta-
gapag-alaga upang pakanin ninyo ang Iglesia
ni Cristo na binili niya ng kaniyang sariling
dugo." Maliwanag ang patotoo sa talatang ito,
na Iglesia ni Cristo ang binili o tinubos ni
Cristo ng Kaniyang dugo, at hindi lahat ng
nagsasabing sumasampalataya rin sila kay
Cristo o tinanggap na nila si Cristo bilang
pansariling tagapagligtas! Kung gayon, Iglesia
ni Cristo ang pinatutunayan ng Biblia na
tiyak na maliligtas sa araw ng paghuhukom.
Sa panahon ng mga Apostol, saan nga ba
dinadala ang mga maliligtas? Sa Gawa 2:47,
KJ V, ay ganito ang mababasa: "Praising God,
ang having favor with all the people, and the
Lord added to the Church daily, such as should
be saved." Sa Tagalog ay ganito ang tamang
salin: "Na nangagpupuri sa Diyos, at nagtata-
mo ng paglingap ng boong bayan, at idinarag-
dag ng Panginoon sa Iglesia araw-araw, yaong
mga dapat maligtas. " Maliwanag na maging sa
panahon ng mga Apostol, ang mga maliligtas
ay inililipat o dinadala ng Diyos sa Iglesia.
Bakit sa Iglesia idinaragdag ng Diyos ang
mga tao upang maligtas? Sa Efeso 5:23, ay
ganito ang nakasulat: "Sapagkat ang lalake
ay pangulo ng kaniyang asawa, gaya naman ni
Cristo na pangulo ng Iglesia, na siya rin ang
tagapagligtas ng katawan." Hindi ang Iglesia
March-April 1979
ang magliligtas. Si Cristo lang ang ipinakilala
ng mga Apostol na Tagapagligtas. Ngunit alin
lang ang itinuro ng mga Apostol na ililigtas
ni Cristo? Ang sabi ni Apostol Pablo, "siya
rin ang tagapagligtas ng katawan." Kaya
paano maliligtas ang tao kung wala siya sa
ililigtas? Alin itong katawan na ililigtas ni
Cristo? Sa Colosas 1:18, "At siya ang ulo ng
katawan, samakatuwid baga'y ng Iglesia."
Ang Iglesia ang tinutukoy na katawan ni
Cristo. Papaano ipinakilala ng mga Apostol
ang Iglesia na katawan ni Cristo? Sa Roma
16:16: "Mangagbatian kayo ng banal na ha-
lik. Binabati kayo ng lahat ng mga iglesia ni
Cristo" Kung gayon, ang isang uri ng mga
naghihintay sa ikalawang pagparito ni Cristo
ay ang mga Iglesia ni Cristo. Nguni't anong
uring naghihintay sa ikalawang pagparito ni
Cristo ang mga kaanib sa Iglesia ni Cristo ?
Ang mga Iglesia ni Cristo ay ang pinatutuna
yan ng Biblia na naghihintay na tiyak na ma
liligtas.
Ang Mapapahamak
Sinu-sino naman ang mga naghihintay na
hahatulan at mangapapahamak sa araw ng pag
huhukom, ayon sa Biblia? Sa I Corinto 5:13:
"Datapuwa t sa nangasa labas ay Dios ang hu-
mahatol. Alisin nga ninyo sa inyo ang masa-
mang tao." Ang mga hahatulan at mangapapa
hamak sa araw ng paghuhukom ay ang mga
nasa labas. Sino ang tinutukoy na mga nasa
labas? Upang malaman natin kung sino ang
mga nasa labas na may hatol, alamin natin,
sino ang walang hatol? Sa Roma 8:1, "Nga-
yon nga'y wala nang anomang hatol sa mga na
kay Cristo J esus." Ang mga kay Cristo ang
wala nang hatol. Sino ang mga kay Cristo?
Lahat ba ng nag-aangkin na sila ay kay Cristo
sapagka't tinanggap na raw nila si Cristo na
pansariling Tagapagligtas? Sa Mateo 16:18:
"At sinasabi ko naman sa iyo na ikaw ay
Pedro, at sa ibabaw ng batong ito ay itatayo
ko ang aking iglesia." Ang pinatutunayan ni
Cristo na Kaniya ay ang Kaniyang Iglesia o
Iglesia ni Cristo. Ano ang patotoo ng Biblia
sa mga kay Cristo o sa mga kaanib sa Iglesia
ni Cristo ? Wala nang anumang hatol ang mga
Iglesia ni Cristo. Kung gayon, sino ang mga
nasa labas na hahatulan o mangapapahamak
sa araw ng paghuhukom? Ang mga nasa labas
ng Iglesia ni Cristo.
Ano, kung gayon, ang clapat gawi n ng nasa
labas upang maligtas? Sa J uan 10:9 ay maba-
basa natin ang anyaya ng ating Panginoong
J esucristo, "Ako ang pintuan, ang sinomang
taongpumasok saakin, ay siya'y maliligtas. . ."
Walang kaligtasan sa labas kaya pinapapasok
ni Cristo sa Kaniya ang sinumang nais maligtas.
Maaaring isipin natin na kay Cristo pinapapa
sok ang tao upang maligtas, at hindi sa Iglesia.
Nguni't paano ba ang pagpasok kay Cristo?
Sa I Corinto 12:27, "Kayo nga ang katawan
ni Cristo, at bawa 't isa ay sama-samang sang-
kap niya." Ang pagpasok kay Cristo ay sa
pamamagitan ng pagsangkap sa Kaniyang
katawan. Kung sa Bibliang Ingles natin ba-
basahin, ang katumbas ng sangkap ay member
o kaanib (I Corinthians 12:27, KJ V). Alin ba
ang katawan ng ating Panginoong J esucristo
na doon dapat umanib ang tao upang maka-
pasok sa Kaniya? Ang katawan ay ang Igle
sia, ayon sa Colosas 1:18. Kung gayon, si
Cristo ang may utos na ang mga nasa labas
ay mag-Iglesia ni Cristo upang maligtas.
Ano naman ang hinihingi ng ating Pangi
noong J esucristo sa mga nasa loob na ng
Kaniyang Iglesia upang makatiyak ng kalig
tasan sa araw ng paghuhukom? Sa Mateo
24:13; "Datapuwa't ang magtitiis hanggang
sa wakas ay siyang maliligtas. " Ang nasa loob
na o kaanib na sa Iglesia ni Cristo ay dapat
makapanatili hanggang sa wakas upang
maligtas. Bakit? Maliligtas pa ba kapag luma-
bas o nahiwalay sa Iglesia ni Cristo? Sa J uan
15:6: "Kung ang sinoman ay hindi manatili
sa akin, ay siya'y matatapong katulad ng
sanga, at matutuyo; at mga titipunin at mga
ihahagis sa apoy, at mangasusunog." Ang
hindi nanatili, ayon sa ating Panginoong J e
sucristo, ay katulad ng sanga na hindi na na-
kakabit sa puno, matutuyo, titipunin, ihahagis
sa apoy at masusunog. Sino ba ang hindi nana
tili kay Cristo? Ang naalis sa pagkasangkap sa
Kaniyang katawan o Iglesia, o ang nahiwalay
sa Iglesia ni Cristo. Kaya, madaling makilala
ang maliligtas at ang mapapahamak sa araw ng
paghuhukom. Sino ang pinatutunayan ng
Biblia na tiyak na maliligtas? Ang pumasok at
nanatili sa Iglesia ni Cristo. Sino naman ang
pinatutunayan ng Biblia na tiyak na mapapa
hamak o hindi maliligtas? Ang nasa labas o
ang hindi nanatili (sa Iglesia ni Cristo).
Kaya maaaring naghihintay rin tayo sa ika
lawang pagparito ni Cristo. Nguni't sa anong
uri ng naghihintay tayo kabilang? Sa mga
naghihintay bang mapalad at maliligtas, o sa
mga naghihintay na masasawi at mapapaha
mak? Tandaan natin: Ang nanatiling Iglesia
ni Cristo ang naghihintay na mapalad at ma
liligtas!
GODSM J SSI O
Nalalaman Ba Ninyo?
Na Kinopya Sa Pagano
Ang Aral Ukol Sa Tinatawag Na
"Santisima Trinidad" ?
Benjamin Santiago. Sr.
P
ANIWALANG-PANIWALA
ang marami na ang aral ukol
sa tinatawag na "Santisima
Trinidad" o ang iisang Diyos daw
ay may tatlong persona na pawang
mga Diyos, ay isang aral na mula
sa Diyos, kay Cristo at sa mga
apostol. Pinapaniwala sila ng ka-
nilang mga tagapagturo na sila'y
mga Cristianong tunay. Subali't
sila'y nadaya at nalinlang! Ang
totoo, ang aral ukol sa isang
Diyos na may tatlong persona ay
kinopya lamang sa mga pagano.
Mga pagano ang naniniwala sa
isang Diyos na may tatlong per
sona. I to ay hindi isang pagpapa-
ratang ni paninirang-puri. Mga
tagapagturong Katoliko na rin
ang nagpapatotoo na mula sa pa
gano ang kanilang mga aral at
mga seremonya. At hindi nila
ito ikinahihiyang aminin.
Sa aklat-katoliko na pinama-
gatang The Externals of the
Catholic Church, sinulat ng pa-
reng si J ohn F. Sullivan, D.D.,
may Nihil Obstat ni J ohn M.A.
Fearns, S.T.D., at may Imprima-
tur ni Francis Cardinal Spellman,
Arsobispo ng Nueva York, sa pa-
hina 226, ay ganito ang sinasabi
kung isasalin sa wikang Pilipino:
"Kasiyasiyang mapuna kung gaa-
no kalimit pakinabangan ng ating
Iglesia ang mga kaugalian na kara-
niwang ginagamit ng mga paga-
no. . . Kaya totoo, sa isang ka-
hulugan, na ilan sa mga rilos at
seremonya ng Katoliko ay hina-
ngo doon sa mga pananalig ng
"Sa India, ang
pinakamataas
na pagkadiyos ay
inilalarawang may
tatlong ulo sa
isang katawan."
pagano; ngunVt sila ay sumasang-
ayon sa pagkuha ng anomang
pinakamahusay sa paganismo..."
I to ay isang malinaw na pag-
kukumpisal ng mga awtoridad
Katoliko. Tinatanggap nila na
ang Iglesia Katolika ay nakikina-
bang sa mga kaugalian na karani-
wang ginagamit ng mga pagano.
I naamin nila na ang ilan sa kani
lang ritos at seremonya ay hango
sa pananalig ng mga pagano. At
sumasang-ayon daw sila sa pag
kuha ng anomang pinakamahu
say sa paganismo. At ang isa sa
kinuha nila sa pagano ay ang
aral ukol sa isang Diyos na may
tatlong persona o ang tinatawag
nilang Santisima Trinidad. Ano
ang katunayan nito? Sa aklat na
Two Babylons, sa mga pahina
16-17, ay ganito ang sinasabi
kung isasalin sa wikang Pilipino:
"Sa pagkakaisa ng Iisang Diyos
na yaon ng mga taga Babilonya,
may tatlong persona, at upang
ilarawan ang ganoong doktrina
ukol sa Trinidad, gumagamit sila,
katulad ngpinatutunayan ng mga
natuklasan ni Layard, ng tatlong
sulok (trianggulo) na magkaka-
pantay ang gilid,gaya ng kilalang-
kilalang nagawa ng Iglesia Roma-
na ngayon. . . Ang Kapapahan
ay mayroon sa ilan niyang mga
simbahan, gaya, halimbawa, sa
Monasteryo ng tinatawag na mga
Trinitaryo ng Madrid, ng isang
larawan ng Tatlo-sa-Isang-Diyos,
na may tatlong ulo sa isang ka-
P. 53
March-April 1979
Daan Ng Buhay (Kawikaan 6'23)
"Karapatdapat Siyasatin
Ang Relihiyong I<atoliI<a'
-Reb. J ohn A. O'Brien
S
A PATULOY NATI NG pag-
alinsunod sa sabi ni Rev.
J ohn A. O'Brien na "Kara
patdapat Siyasatin Ang Relihi-
yong Katolika", atin namang
aalamin ang ukol sa doktrina
ukol kay Birhen Maria. Gagawin
natin ito sa mabuting layunin
na alamin kung ang doktrina ng
Iglesia Katolika ukol kay Maria
ay naaayon sa aral na nakasulat
sa Biblia.
Doktrina Ukol kay Birhen Maria
Ano ang isang doktrina ng Ig
lesia Katolika ukol kay Birhen
Maria? Sa aklat-katoliko na pina-
magatang Glories and Virtues of
Mary, na sinulat ni Very Rev. J .
Alberione, may Nihil Obstat ni
Fr. J oseph Villena, may Impri-
matur ni Most Rev. Richard J .
Cushing at Reimprimatur ni Ru-
fino J . Cardinal Santos, sa pahina
143 ay ganito ang mababasa: "To
the saints, we give a cult of dulia;
to Mary, a cult of supreme dulia
or hyperdulia."
Sa Pilipino: "Sa mga santo,
ating ibinibigay ang isang pagsam-
ba na dulia, kay Maria, isang pag-
samba na supreme dulia o hyper-
dulia. "
Malinaw na ang Iglesia Kato
lika ay mayroong iba't ibang uri
ng pagsamba, nguni't ang pinaka-
mataas na pagsamba ay iniuukol
kay Birhen Maria. I naamin ng
Iglesia Katolika na kanilang sina-
samba ang mga santo at santa
nila.
Ano ang iba pang doktrina
ng Iglesia Katolika ukol kay
Birhen Maria?
Sa aklat ding binanggit sa una-
han at sa pahina ring binanggit
ay ganito pa ang mababasa: "As
the true Mother of God, Mary
entered into a special relation-
ship with the Blessed Trinity,
for reason of which she is daugh-
ter, spouse and Mother of God.''''
Sa Pilipino: "Bilang tunay na
Ina ng Diyos, si Maria ay puma-
sok sa isang tanging pakikipag-
ugnayan sa Pinagpalang Trinidad,
sa katuwirang siya ay anak na
babae, asawa at Ina ng Diyos."
Ang doktrinang ito ng Iglesia
Katolika ay lubhang nakakikila-
bot. Matatanggap ba natin na si
Birhen Maria ay ina ng Diyos,
anak na babae ng Diyos at asawa
pa rin ng Diyos? Hindi ba lub
hang napakahalay na doktrina
niyan? Bakit nila ginawang napa
kahalay ang Diyos? Hindi ba ito
ang pinakamalubhang paglapas-
tangan sa Diyos na banal at
dakila?
Ano pa ang isang doktrina o
aral ukol kay Birhen Maria? Sa
aklat-katoliko na Mater Mea Fi-
ducia Mea, by a Carmelite of
St. Magdalene De' Pazzi, Nihil
Obstat: J ohn M. A. Feams,
S.T.D., Censor Librorum, Impri-
matur: Francis Cardinal Spell-
man, D. D. Archbishop of New
York, Reimprimatur: Rufino J .
Santos, D. D., Adm. Apostolicus
Lipensis, pahina 54 ay ganito ang
mababasa: "Yes, Oh Mary, you
are: 'Virgin Mother, daughter of
the Son, . . . "
Sa Pilipino: "Oo, O Maria,
ikaw ay: Inang Birhen, anak na
babae ng iyong Anak, . . . "
Narito pa ang isang doktrina
na makalilito kung hindi man
makasisira ng isip ng matinong
tao. Papaano kaya paliliwanagan
ng mga awtoridad ng Iglesia Ka
tolika, na si Maria ay magiging
anak ng kaniyang Anak? Hindi
kaya nalalabuan ang isip ng taong
magtuturo ng ganito?
Sa isa pang aklat-katoliko na
pinamagatang: Regal Litany Of
The Immaculate Heart Of Mary,
Imprimi Potest: David Nugent, S.
J ., Praep. Prov. Marylandiae Nihil
Obstat: Edward A. Cerny, S. S..
D.D., Censor Librorum, Impri-
matur: Franciscus P. Keough,
D. D., Archiepiscopus Balfi-
morensis, sa pahina 6 ay ganito
ang sinasabi: "O most Blessed
Virgin Mary, glorious Mother and
Spouse of Christ the King, . . . "
Sa Pilipino: "0 Birhen Maria,
lalong Pinagpala sa lahat malu-
walhating Ina at Asawa ni Cris-
tong Hari, . . . "
I na at Asawa ni Cristong Hari, . . .
Sino kayang tao na wasto ang
pag-iieip ang maaati m na tangga-
pin na si Birhen Maria ay ina at
asawa pa ni Cristo? Maaari bang
44 Pasugo
GODS MESSAGE %9
gawin ni Cristo sa Kaniyang ina
na siya'y gawin Niyang asawa?
Sukdulan na ang kasamaan ng
pagkakilala ng mga awtoridad
Katoliko hindi lamang kay Bir-
hen Maria, kundi higit sa lahat sa
ating Panginoong J esucristo na
hindi kailanman nagkasala. Kung
iyan ang "Cri sto" ng Iglesia Kato-
lika ay hindi ganyan ang Cristo
ng Iglesia ni Cristo. Hindi namin
tinatanggap ang ganyang Cristo!
Narito pa ang isang doktrina
ukol kay Birhen Maria na tunay
na labis na sa nararapat. Ayon
sa aklat-katoliko na Mary and
the Priest (Meditations), sinulat
ni Rev. Mark J . Lyons, Nihil
Obstat: J ohn F. Murphy, S. T. D.
Censor Librorum, Imprimatur:
William E. Cousins, Archbishop
of Milwaukee, pahina 70 ay gani-
to ang sinasabi sa pagkakasalin:
"Makabubuti sa atin na mgapari
na paalalahanan ang ating mga
sarili at ang ating mga pinagliling-
kuran na tayo ay nabubuhay sa
panahon ni Maria: na ang Diyos
sa Kanyang mabubuting panuka-
la ay pumili sa makabagong pana-
hon upang iligtas ang daigdig sa
pamamagitan ni Maria."
Saan kaya ibinatay ng mga
awtoridad-katoliko ang pahayag
na ito na pinanukala ng Diyos
na ang daigdig ay iligtas sa pama
magitan ni Birhen Maria? Ano
ang kanilang pinagsasaligan? Saan
sa mga Banal na Kasuiatan ma-
babasa ito? Walang-wala sa Bib-
lia ang doktrinang ito ng Iglesia
Katolika ukol kay Birhen Maria.
Mayroon pang ibang doktrina
ukol kay Birhen Maria ang Iglesia
Katolika. Sa aklat-katoliko na
Glories and Virtues of Mary,
pahina 43 ay ganito ang ma-
babasa sa pagliliwat: "Si San
Pedro Damian ay nagsasabing si
Maria ay hindi nananalangin sa
harap ng luklukan ng Diyos,
March-April 1979
kundi bagkus, ay nag-uutos; siya
ay hindi lamang isang dama, kun-
di isa ring Reyna."
Matatanggap ba ng isang taong
gumagalang at nagpipitagan sa
Diyos na ang Diyos ay hindi pa-
nalanginan, kundi uutusan la
mang ng isang nilalang? Sinong
may maliwanag na pag-iisip na
Katoliko ang makasasang-ayon
na ang Diyos ay utusan ni Birhen
Maria? Sukdulan na sa kawalang-
galang sa Diyos at labis na pag-
paparangal kay Maria ang gina-
gawang ito ng mga pari.
Ang Dapat Sambahin Ayon sa
Biblia
Sinu-sino ang dapat sambahin
ayon sa itinuturo ng Biblia? Ka-
bilang ba si Birhen Maria sa dapat
sambahin? Sa Mat. 4:10 ay gani
to ang pahayag ng ating Pangi
noong J esucristo: "Nang magka-
gayo 'y sinabi sa kaniya ni J esus,
Humayo ka, Satanas: sapagka't
nasusulat, Sa Panginoon mong
Dios sasamba ka, at siya lamang
ang iyong paglilingkuran."
Ayon sa ating Panginoong J e
sucristo, batay sa sinipi Niya sa
mga Banal na Kasuiatan, sinabi
Niya na ang Panginoong Diyos
ang dapat sambahin at Siya la
mang ang dapat paglingkuran.
Sino pa ang dapat sambahin ayon
sa Biblia? Sa Filip. 2:9-11 ay
ganito ang mababasa: "Kaya siya
naman ay pinakadakila ng Dios,
at siya'y binigyan ng pangalang
lalo sa lahat ng pangalan; Upang
sa pangalan ni J esus ay iluhod
ang lahat ng tuhod, ng nangasa
langit, at ng nangasa ibabaw ng
lupa, at ng nangasa ilalim ng
lupa, At upang ipahayag ng lahat
ng mga dila na si J esucristo ay
Panginoon, sa ikaluluwalhati ng
Dios Ama."
Ang ating Panginoong J esu
cristo bagaman kabilang sa mga
nilalang ay binigyan ng Diyos
ng pangalang lalo sa lahat ng
pangalan at ipinag-utos na luhu-
ran o sambahin ng lahat ng mga
nilalang na nasa langit, nasa
ibabaw ng lupa at ng nasa ilalim
ng lupa o yaong mga patay sa
pagkabuhay na mag-uli.
Mayroon bang batas ang Diyos
ukol sa iba pang sinasamba ng
mga tao? Sa Exo. 20:2-5 ay
ganito ang sinasabi: "Ako ang
Panginoon mong Dios, na nag-
labas sa iyo sa lupain ng Egipto,
sa bahay ng pagkaalipin. Huwag
kang gagawa para sa iyo ng
larawang inanyuan o ng kawangis
man ng anomang anyong nasa
itaas sa langit, o ng nasa ibaba
sa lupa, o ng nasa tubig sa ilalim
ng lupa. Huwag mong yuyukuran
sila, o paglingkuran man sila;
sapagka 't akong Panginoon mong
Dios, ay Dios na mapanibughuin,
na aking dinadalaw ang katam-
palasanan ng mga magulang sa
mga anak, hanggang sa ikatlo at
ikaapat na salin ng lahi ng mga
napopoot sa akin;"
Sa bahaging ito ng kautusan
na inilagda ng Diyos ay isang
mahigpit na batas na nagbaba-
wal ng pagsamba sa iba't ibang
ipinasasamba ng mga nilalang
at ipinakikilalang diyos. Wala
45
tayong mababasa sa mga talata
ng Biblia na si Birhen Maria ay
dapat sambahin.
Birhen Maria- Anak na Babae,
Asawa at I na ngDi yos
Doon sa turo na si Birhen
Maria ay anak na babae ng Diyos
ay walang tututol . Nguni't si Bir
hen Maria ay may pagpapakilala
sa kaniyang sarili sa Diyos. Sa
Luk. 1:38 ay ganito ang pahayag
ni Maria: "At sinabi ni Maria,
Narito, ang alipin ng Panginoon;
mangyari sa akin ang ay on sa
iyong salita. At iniwan siya ng
anghel."
Ang pagpapakilala ni Maria ay
alipin siya ng Panginoong Diyos.
Hindi kailan man nagmataas si
Birhen Maria sa Diyos. Nguni't
sa pagiging asawa ng Diyos,
ito'y walang saligan sa Biblia.
Si Maria ay may asawa, nguni't
hindi ang Diyos. Sa Luk. 1:27
ay ganito ang mababasa: "Sa
isang dalagang mag-aasawa sa
isang lalake, na ang kaniyang
ngala'y J ose, sa angkan ni David;
at Maria ang pangalan ng dalaga."
I to ang katotohanang naka-
sulat sa Biblia, na si Birhen Maria
ay nag-asawa kay J ose. Malaking
kalapastanganan sa Diyos ang
paratangan na Siya'y nag-asawa
kay Maria. Bakit ang Diyos ay
mag-aasawa sa tao? Wala na
bang pangimi ang mga awtoridad-
Katoliko sa pag-aglahi sa Diyos?
Ang isa pang malaking kama-
lian ng Iglesia Katolika ay ang
pagsasabing si Maria'y ina ng
Diyos. Diyata't ang Manlalalang
ay iaanak ng nilalang? Sa Big.
23:19 ay ganito ang pahayag:
"Ang Dios ay hindi tao na mag-
sisinungaling, Ni anak ng tao na
magsisisi: Sinabi ba niya, at
hindi niya gagawin? sinalita ba
niya, at hindi niya isasagawa?"
46
Ang Diyos ay hindi tao. Hindi
rin anak ng tao ang Diyos. Bakit
kaya binabaligtad ng Iglesia Ka
tolika ang mga pangyayari? Wala
na ba silang maisip na katinuan?
I liligtas ang Daigdig sa Pamama-
gitan ni Maria(?)
Sino ang itinalaga ng Diyos na
Tagapagligtas sa panahong Cris-
tiano? Sa Luk. 2:11 ay ganito
ang mababasa: "Sapagka't ipi-
nanganak sa inyo ngayon sa ba-
yan ni David ang isang Tagapag-
ligtas, na siya ang Cristo ang
Panginoon."
... malakins kamalian
ng Iglesia Katolika...
ang pagsasabing
si Maria'y
ina ng Diyos.
Ang ibinigay ng Diyos na isang
Tagapagligtas ay ang ating Pangi
noong si J esucristo. Si Cristo ang
pangulo ng Iglesia at Siya rin ang
Tagapaglitas ng katawan o Iglesia
(Efe. 5:23; Col. 1:18). Mayroon
pa bang ibang pangalang ibinigay
sa mga tao sa silong ng langit na
sukat ikaligtas maliban kay Cris
to? Sa Gawa 4:10, 12 ay ganito
ang itinuturo: "Talastasin nin-
yong lahat, at ng boong bayan ng
Israel, na sa pangalan ni J esucris-
tong taga Nazaret, na inyong
ipinako sa krus, na binuhay na
maguli sa mga patay, dahil sa ka-
niya ay nakatindig ang taong ito
na walang sakit. . . At sa kanino
mang iba ay walang kaligtasan:
sapagka't walang ibang pangalan
sa silong ng langit, na ibinigay sa
mga tao, na sukat noting ikalig-
tas. "
Ang tanging pangalang ikalilig-
tas na ibinigay ng Diyos sa mga
tao dito sa silong ng langit ay ang
pangalan ng ating Panginoong
J esucristo. Hindi ibinigay ang
pangalan ni Birhen Maria upang
ikaligtas. Ang totoo si Birhen
Maria mismo ay kumikilala sa
Tagapagligtas. Sa Luk. 1:46-47
ay ganito ang pahayag ni Maria:
"At sinabi ni Maria, Dinadakila
ng aking kaluluwa ang Panginoon,
At nagalak ang aking espiritu sa
Dios na aking Tagapagligtas."
Kung si Maria ay tagapagligtas,
hindi na niya sasabihin na ang
Diyos ang kaniyang Tagapaglig
tas. Hindi nga tagapagligtas si Ma
ria, kundi siya mismo ay nanga-
ngailangan ng Tagapagligtas na
walang iba kundi ang Diyos.
Si Maria'y Hindi Nananalangin sa
Diyos Kundi Nag-uutos(?)
Ang paratang na ito ng mga
awtoridad ng Iglesia Katolika ay
baligtad sa tunay na nangyari
kay Birhen Maria noong nabubu-
hay siya. Si Maria ay tunay na
masunurin sa Diyos kahit pa
siya'y mawalan ng karangalan sa
harap ng mga tao. Tinanggap
niya na manganak bagaman hindi
siya nakakakilala ng lalake. (Luk.
1:26-38). Dito lamang sa mga ka-
tibayang ito'y napatutunayan
nang hindi nga tunay na sa Diyos
at kay Cristo ang Iglesia Katolika.
Suri i n ni nyo ang gi nawa nami ng
pagsisiyasat sa Iglesia Katoli
ka.
Pasugo
GODS ME S S A G E * ^
V ,
V*v ^fyjv
5
&ristin^^sQmab
Tula ni
Daniel Corbe
Ang buong Iglesia mula Sta. Ana
Lahat ng kapatid sa buong Pampanga,
Ay ginugunita't inaalaala
Kaarawan ninyong tigib ng ligaya,
Buwan ng Pebrero'y dapat ipagsaya
Pagka't hanggang ngayon kayo ay buhay pa.
Alam naming kayo ay karamaydamay
Sa mga tiisin, sa hirap at lumbay,
Kapag ang Ka Erdy may hapis na taglay,
Ang damdamin ninyo'y lagi ring mapanglaw,
Ngunit ang Ka Erdy kung may kagalakan
Kayo'y nakangiti na nasisiyahan.
Tiyak na ang iba'y may dalang panghandog
I ba't ibang bagay na tanging kaloob,
Ngunit ang sa amin ay damdaming taos
Samo't panalangin sa Dakilang Diyos
Na kayo'y basbasan at sana'y itulot
Sa kaarawan n'yo'y lumigayang lubos.
MALIGAYANG BATI Kapatid na TENNY
I to lang ang aming tanging masasabi,
Kami'y dadalangin sa araw at gabi
Igawad ng Diyos ang Kaniyang pagkasi,
Ang aming pagtingin ay mananatili,
Mahal namin kayo tulad ni KA ERDY.
Ito Ang Sagot
Ang Pagsamit N3
Mga Reperensiya Sa Mga
Debateng Pangrelihiyon
Bri3ido Lubao
Ang pitak na ito ay inihahan-
dog po namin sa aming mga
mambabasa na nakakasagupa ng
iba't ibang suliranin at mga ka-
tanungan ukol sa relihiyon. Sisi-
kapin po namin na mapagling-
kuran kayo sa pamamagitan ng
pagsagot sa inyong mga tanong
na ipadadala ninyo sa amin at
ang katugunan ay ibabatay natin
sa BANAL NA KASULATAN at
iba pang mga awtoridad kung
kakailanganin sa pagpapatotoo.
Ugaliin po ninyo ang pagbasa
ng PASUGO at ang inyong mga
katanungan ay maaaring malatha-
la sa pitak na ito.
Ipadala ang inyong mga kata
nungan sa:
PASUGO MAGAZINE
Iglesia ni Cristo Central Office
Corner Don M. Marcos and
Central Aves., Diliman,
Quezon City D-3004
Lakipan po ninyo ng isang
"sobre selyado" ang inyong ipa-
dadalang mga katanungan at sula-
tan ng "return address" para sa
pagbabalik ng koreo ay inyong
malaman kung anong "issue" ng
PASUGO lalabas ang kasagutan
sa inyong itinatanong. Padadal-
han po namin ng isang sipi ng
PASUGO ang may-ari ng tanong
na malalathala sa magasing ito.
(Sinasabi po sa Isa. 34:16 na:
"Inyong saliksikin sa aklat ng
Panginoon at inyong basahin:
kahit isa sa mga ito ay hindi mag-
kukulang, walang mangangaila-
ngan ng kaniyang kasama; sapag-
ka't iniutos ng aking bibig, at
pinisan sila ng kaniyang Eapiri-
tu.")
Ang katanungan pong iyan ay
malimit na bumangon sa pagga-
wa ng paksa ukol sa debate.
May mga sekta ng relihiyon na
aayaw i ga na may reperensiya
na gagamitin laluna sa pakikipag-
debate. Marahil, iyan ay isang
mainam na paraan ng pag-iwas
nila sa pakikipagdiskusyon.
Hindi po ba kalabisan na ga-
mitin ang mga reperensiya sa pag-
uusap o pakikipagdebate kahit na
ang paksa ay nauukol sa relihi
yon? Hindi po. I to'y hindi sa-
lungat sa Isa. 34:16. Talaga pong
walang ibang saligan ukol sa pa-
nanampalataya na dapat pag-
batayan kundi ang nakasulat sa
aklat ng Panginoon. Kay a, kung
ang ibig ng tao ay ang mga kau-
tusan at aral ng Diyos, ito'y sa
Biblia mababasa. Hindi kulang
ang Biblia sa mga aral ng Diyos na
saligan ng pananampalataya.
Nguni't kung ang katuparan
ng hula sa Biblia ay di pa naga
ganap gayong tapos nang sulatin
ang Biblia at ibig din nating
matiyak ang kinatuparan ng mga
ito, dito kinakailangan ang pagga-
mit ng mga reperensiya. Bakit
po? Sapagka't sa aklat ng mga
reperensiya nakasulat ang mga
pangyayaring nagaganap sa san-
libutan. Ang reperensiya ang nag-
papatotoo sa kaganapan ng na-
susulat sa Biblia, kaya, hindi po
salungat ito kundi kasang-ayon
pa nga. Ano po ang katunayan?
Sa Mat. 24:1-2 ay sinasabi: "At
lumabas si J esus sa templo, at
payaon sa kaniyang lakad; at nag-
silapit sa kaniya ang kanyang
mga alagad upang sa kaniya'y
ipamalas ang mga gusali ng tem-
plo. Datapuwa't siya'y sumagot
at sa kanila'y sinabi, Hindi baga
ninyo nangakikita ang lahat ng
mga bagay na ito ? Katotohanang
sinasabi ko sa inyo, Dito'y wa
lang isang bato sa ibabaw ng
ibang bato na hindi ibabagsak."
I to'y hula ni Cristo ukol sa maga-
ganap na kakilakilabot na pagka-
wasakng J erusalem at ng Templo.
I to po ba ay natupad na? Sino
kaya ang nagsagawa nito? Kailan
ito naganap? Ang katuparan ng
hulang ito ay mababasa sa mara-
ming kasaysayang pandaigdig,
gaya ng "World History" ni
Gregorio F. Zaide, p. 220: "Titus,
son of Emperor Vespacian, cap-
tured J erusalem in 70 A.D. He
destroyed its temple, slaughtered
more than 1,000,000 J ews, and
drove the survivors into exile to
different lands. Thus the J ews
were scattered like autumn leaves.
They came to live in all parts of
the world a people without a
country for many centuries."
Sa Pilipino: "Si Tito, anak ni
Emperador Vespaciano ay sina-
kop ang J erusalem noong 70
taon ng Panginoon. Iniwasak
niya ang templo nito at nili-
pol ang mahigit pa sa 1,000,000
J udio at ipinatapon ang mga ibang
48 Pasuzo
GODS MESSAGE KJ
nalabi sa iba't ibang lupain. Sa
gayon ang mga J udio ay nangalat
na parang dahon ng kahoy sa
panahon ng taglagas. Sila 'y nanga-
muhay sa lahat ng panig ng daig-
dig mga taong walang sariling
bansa sa hob ng maraming
daantaon." I yan ay isa lamang
po sa matibay na katunayan na
kailangan ang paggamit ng repe-
rensiya sa ikatitiyak sa katuparan
ng nasusulat sa Biblia. Tutol kaya
ang mga umaayaw sa paggamit ng
reperensiya? Saan kaya nila ma-
babasa ang katuparan ng hula ni
J esus na naganap sa loob pa rin
noong unang siglo A.D.? I yan
po ang itanong naman natin sa
kanila.
Ang mga sumulat ba ng Biblia
ay gumamit din ng ibang aklat
bilang reperensiya na nagpapato-
too sa sinulat nila? Opo. Narito
ang katunayan. Sa J osue 10:12-13
ay sinasabi: "Ng magkagayo'y
nagsalita si J osue sa harap ng
Panginoon ng araw na ibinigay
ng Panginoon ang mga Ammor-
heo sa harap ng mga anak ni Is-
rael; At kaniyang sinabi sa pa-
ningin ng Israel, Araw, tumigil ka
sa Gaboon; at ikaw, Buwan, sa
libis ng Ajalon. At ang araw ay
tumigil, at ang buwan ay humin-
to, Hanggang sa ang bansa ay
makapaghiganti sa kaniyang mga
kaaway. Hindi ba ito nasusulat
sa aklat ni J asher? At ang araw
ay tumigil sa gitna ng langit, at
hindi nagmadaling lumubog sa
isang boong araw."
Ang aklat ni J ASHER ay hindi
kabilang sa mga aklat ng Biblia,
nguni't ginamit na reperensiya
bilang patotoo na tumigil ang
araw sa panahon ni J osue. Ti-
niyak pa sa aklat na ito (J ASH
ER) na boong isang araw ang
pagkatigil ng araw bago ito lumu
bog. Kung masama ang paggamit
ng reperensiya, bakit ang tao ng
Diyos na sumulat ng Aklat ng
Panginoon ay gumamit nito?
Samakatuwid, hindi po kala-
bisan ang paggamit ng mga re
perensiya kahit na ang paksa
ng pag-uusap ay ukol sa relihi-
yon. I to po ay kailangan, hindi
kalabisan!
J
n
"Sa Araw N3 Pagtatapos"
TeresitaT. Bendicio
(Handog sa ating mga manggagawang magtatapos)
Sa wakas ay nalandas din ang pasigan nitong mithi
At naabot din ang l undo ng matayog na lunggati
Ang alab ng pagnanasang tiyaga ang nagpasidhi
Manatiling nagniningas abutin man ng pighati.
Sa araw ng pagtatapos, kuwintas ng kagalakan
Ay pag-aalay na handog sa Iglesiang ating mahal,
Pagka't ang Amang Dakila, sa landas mo'y pumatnubay
Ang tagumpay na hawak mo'y sa Kaniya'y iyong alay.
Una mong pananagutan ang sa Diyos ay idulot
I yang iyong boong buhay na Siya ang nagkaloob.
Anuman ang kasapitan ng buhay mong inihandog
Huwag sanang tatalikdan ang tungkuling iyong moog.
I kaw ngayon ay nagtapos at paharap sa simula,
Sa landas mong haharapin kapalara'y ano kaya?
Ang panatang tutupdi n mo'y ang magligtas ng kapuwa
Sukdang ikaw'y mamuhunan ng pighati at dalita.
L
_r
March-April 1979
49
fi
Maikling Kuwento
Barkada... Kaibigan
George Laruan
G
AYA NG KARANI WAN,
nagkakatipon na naman
ang barkada nina Raul ng
hapong iyon. At tulad din ng
dati, si J un ang tampulan ng ka-
nilang pagkakantiyawan:
"Ano ba, J un? Talaga bang
hindi ka sasama sa ami n?" May
himig ng hinanakit na tanong ng
isang kasama sa barkada.
"Nakikisama naman ako sa
inyo Raul a! " ang sagot ni J un.
"Kow, 'wag mo nang pilitin
si J un, Raul! Alam mo namang
hanggang ngayon e natatakpan
pa 'yan ng saya ng Nanay niya! "
ang sahod ni Dante.
"Oo nga naman," ang sang-
ayon pa ng isa. "Hindi n'y ba
alam na binubugawan pa iyan ng
lamok sa pagtulog ng Nanay
ni ya?"
"Aba, baka dumedede ka pa
rin hanggang ngayon, ha J un?
Ha-ha-ha!"
Biglang nagmala-saga ang muk-
ha ni J un. Nakangi ti si ya, pero
halata ang kanyang pagdaram-
dam. Subali't sanay na si J un sa
mga gayong panunudyo ng kan-
50
Pasugo
GODS MESSAGE %J
yang mga kaibigan. Alam niya,
hindi siya hinihiya ng mga ito,
dangan nga lamang at parang ti-
nitikis siya ng pagkakataon. Aa-
yaw niyang masira ng maliliit na
kadahilanan ang pagkakaibigan
nila. Sa mula't mula pa'y maganda
na ang pagtuturingan nilang mag-
kakasama. Buhat sa kanilang ka-
musmusan hanggang sa hayskul
noong sila'y nag-aaral pa, at
ngayong mga binata na sila't may
kani-kanya nang trabaho.
Mabibihira na nga ang katulad
nilang tatlo sa pagsasamahan. Da-
ti'y lagi silang magkakasama sa
mga lakaran. Walang bagay na
hindi nila pinagkasunduan at ni
minsan ay hindi sila nagkaroon
ng anumang gusot na magkakaibi-
gan. Ang bagay na ito'y parang
hindi na matatapos, hanggang
sa makilala nina Raul at Dante
ang barkada ni Bart. Simula noon,
nabago ang samahan nilang mag-
kakaibigan.
Ang pagsama-sama nina Raul
at Dante sa pangkat ni Bart ay
lihim na ipinagdaramdam ni J un.
Hindi dahil sa pagkakahiwalay
nilang tatlo sa mga lakaran, kun-
di sa dahilang nasisira ang pagka-
tao nina Dante at Raul sa unti-
unting pagkalulong sa bisyo. Si
Bart at ang kanyang mga barkada
ay nakapagturo sa dalawa ng ma-
sasamang bisyo na gaya ng pag-
inom ng alak, pagsusugal at pag-
papalipas ng panahon sa mga
bahay-aliwan. At ang sukdulan
sa lahat, na ngayo'y ikinatatakot
ni J un, sina Dante at Raul ay gu-
magamit na rin ng bawal na ga-
mot.
"Sandali lang mga kasama!"
ang sigaw ni Raul. Nahinto ang
tawanan at napako ang tingin ng
lahat sa kanya. Maging si J un
ay napukaw rin sa kanyang mala-
lim na pag-iisip.
"Ano bang talaga ang dahilan
at ayaw mong sumama sa amin,
March-April 1979
"Magkaibigan
tayo... walatayong
pinagsamahang
masama at
hindi ko
magagawang
hangarin na
kayo'y mapasama."
ha J un? " ang walang gatol na
tanong ni Raul. "Hindi ka naman
dating ganyan!"
Ang paningin ng lahat ay naba-
ling kay J un. Nanuyo ang kan
yang lalamunan sa mga matang
iyon na parang nakatitig sa isang
salarin. Sinupil niya ang namu-
muong takot sa kanyang dibdib.
"Totoo ang sinabi mo, Raul.
Pero alam mo rin ang dahilan ng
hindi ko pagsang-ayon. Alam
kong hindi maganda ang mangya-
yari sa inyong pupuntahan. La-
lung alam ko na ang inyong mga
ginagawa roon ay hindi makabu-
buti sa inyo at sa ating l ahat."
"Masama ba naman ang magsa-
ya nang kaunti at. . ."
"At ang uminom ng droga. . .
gano'n ba? " ang sahod ni J un.
Napi pi si Raul , parang isang
abugadong nasukol at hindi maka-
pagtanggol ng sarili sa harap ng
hukuman. Natahimik ang lahat.
Ang katotohanan ng sinabi ni
J un ay tumulig sa kanilang pan-
dinig.
"Raul ," patuloy ni J un. "Mag-
kaibigan tayo, at ikaw man Dan
te. Mula't sapul ay kilala n'yo na
ako. Wala tayong pinagsamahang
masama, at hindi ko magagawang
hangarin na kayo'y mapasama.
Nakikiusap ako sa inyong dala
wa! I wasan n'yo na ang pagsama
kina Bart."
Bigla ang silakbo ng galit ni
Bart, nag-aapoy na sumugod kay
J un, at. . . "Aba't sira ka pala e!
Bakit pati ako'y idaramay mo sa
usapan n'yo? Baka dinidibdiban
kita'y matauhan ka ngayon!"
"Huwag, pare!" ang agap ni
Raul! "Akin 'to pare, 'yaan
mo't ako nang bahala ri to."
"Pare, ayusin mo 'yan, ha.
Kundi lamang sa iyo'y baka. . . ! "
At sumuntok sa kanyang palad
na animo'y naghahandang maki-
pagsuntukan. Pero buo ang loob
ni J un. Hindi siya naduro ng
panggugulat ni Bart.
"Huwag mo akong takuti n,
Bart! Kung kaya mong manun-
tok ay kaya ko rin iyon! Suba-
li't hindi mo ako mapipigil sa
anumang gusto kong sabihin!
Bakit? Hindi ba totoong ikaw
ang nagturo sa kanila ng pag-
dudurog?
"Aaa. . . gano'n ha? Kakasa
ka pala! Eto ang kasahan mo!"
At parang kisap-matang kumislap
ang isang patalim sa kamay ni
Bart. Kasimbilis ng mga pangya-
yaring naganap, ang unang unday
ng saksak ni Bart ay nailagan ni
J un, nguni't sinamang palad
siyang masapol ng ikalawa. Kasu-
nod niyon ay duguang bumagsak
si J un, at si Rart ay may pagkasi n-
dak na napaatras, hawak sa ka
may ang natina sa dugong pata
lim!
51
Sa malaking takot ay sumibad
ng takbo si Bart, kasunod ang
kanyang mga kasama. At ang
nabiglang sina Dante at Raul ay
natitilihang napako satayo. Umu-
ngol si J un. Naging hudyat iyon
sa kanila upang kumilos.
"Daliii. . . . tumawag ka ng
sasakyan! " ang atas ni Raul, ha-
bang saklot niya si J un.
Kagyat na kumilos si Dante.
Hang saglit pa, ang kanilang
sasakyan ay mabilis na tumatakbo
sa gitna ng kakapalan ng mga sa
sakyan sa daan. Kalong nina
Dante at Raul ang halos wala
nang buhay na si J un.
Nasa labas ng operating room
sina Raul. Kapuwa sila balisa at
nananabik sa paghihintay. Mag-
iisang oras na silang naroroon
at gayun din katagal silang wa-
lang imikan ni Dante. Hindi mag-
kaiba ang gumugulo sa isipan
nilang dalawa nang mga sandaling
iyon. Kapag namatay si J un,
hindi maiiwasang dalhin nila iyon
sa kanilang budhi. Ang ugat ng
lahat na naganap ay maliwanag
sa kanila. Kung nakinig lamang
sila sa mga pagpapaalala ni J un sa
kanila, mula pa nang makilala
nila ang pangkat ni Bart, hindi
sana humantong sa ganito ang
lahat! Kawawang J un! I to ang
ibinunga ng pagmamalasakit niya
sa kapakanan ng mga kaibigan. . .
ang mabingit siva sa kamatayan!
Ang masasamang
kasama ay
sumisira 113
magagandang
ugali." I Cor. 15-33
V_ )
52
Panabay halos na nagkatingi-
nan sila sa isa't isa. lisang larawan
ang kapuwa nila nabakas sa kani
lang guniguni. Pareho silang na
ging hangal, na hindi nagpahalaga
sa pagmamahal ng isang kaibigan.
Ngayon ay nanganganib pang
mamatay si J un, ang tunay nilang
kaibigan, na ipinagpalit nila sa
isang barkadang puro kasalanan
ang naituro sa kanila. Ano nga ba
ang natutuhan nila kay Bart?
Wala, kundi ang pag-inom ng alak,
ang maglimayon kung saan-saan
at gumawa ng mga kaguluhan sa
kapuwa tao. At waring kulang pa
ang ganito ay natutuhan din nila
ang uminom ng iba't ibang uri ng
droga, ang mga gamot na sanhi
ng hindi pagsama ni J un sa kanila.
Aah! Hindi lamang pala sila
mga hangal! Tama si J un at sila
ang mali! Sila ang mga isip-bata,
hindi si J un na malimit nilang
pag-ukulan ng ganitong bansag.
Masahol pa sila sa mga batang
paslit na hindi nakinig sa mga
payo at pagpapaalaala ni J un.
Ang masama pa ay naging bulag
sila sa mga kasamaang ginagawa
ng barkada ni Bart, ang pagkaka-
lat ng mga bawal na gamot na
alam nilang labag sa batas.
Ngayon ay maliwanag na sa
kanila ang lahat. Wala silang
mahihita sa kanilang mga pakiki-
sama sa barkada ni Bart. Wala
nang sasarap pa sa magandang
pagsasamahan nilang tatlo at
iyon ang sisikapin nilang mabalik
sa kanila. Ang barkada ay mai-
nam, kung tapat at mabuti ang
iyong mga kaibigan, nguni't kung
masama, kasamaan ang sa iyo'y
aagapay.
Isang taimtim na dalangin ang
umalpas mula sa kanilang dibdib.
Sana'y huwag mamatay si J un!
Upang muli silang magkasama-
sama, maging isang barkada si
lang ang layunin ay iisa: ang mag-
panuto at hindi magwasak ng
kasama.
I niluwa ng bumukas na pinto
ang pagod na anyo ng mangga-
gamot. Pahangos na sinalubong
siya nina Raul at Dante.
"Kumusta ang pasyente, dok-
tor?" ang halos magkasabay na
usisa ng dalawa. "A-ano ho ang
lagay. . .? "
Waring nabigla, hindi agad na-
kasagot ang manggagamot. May
pagkamanghang tinitigan sila nito
sa mukha at. . . "Ano ba ang re-
lasyon ninyong dalawa sa nasak-
sak? "
"Kaibigan ho!" magkasabay
na sagot ng dalawa.
"Bakit ho doktor? M-may ma
sama ho, bang nangyari? " ang
habol ni Raul na lipos ng pag-
aalala.
"Ha? A-e wala. . . wala na-
man! " ang pakling napapangiti.
"Masyado lang kasing masidhi ang
pag-aalalang nababasa ko sa in-
yong mukha. 'I ka ko'y maaaring
kapatid marahil ang isa sa inyo!
Humm, kaibigan pala kayo!
Masuwerte siya sa pagkakaroon
ng mga kaibigang gaya ni nyo!"
At tatalikod na sana ang mangga
gamot nang. . .
"Este, doktor! I yon hong ta-
nong namin sa inyo, hindi pa
ninyo sinasagot!"
"A, 00 nga pala! Ang sabi
ko'y masuwerte ang kaibigan
n'yo, sapagka't mabubuhay pa
siya. . . nang matagal! Puwede
n'yo na siyang kausapin maya-
maya."
Hindi na nakita ng doktor
ang kasiyahang gumuhit sa muk
ha ng rlalawa. Parang apoy na
binuhusan ng tubig ang mga
pangamba. Bago sila pumasok
sa silid ni J un ay nag-usap sila.
CODS MBSSGE3
"P-paano ba ito, pare? Hindi
ba nakakahiya sa kanya?"ang
sabi ni Raul.
"Huh! I yan din sana ang sa-
sabihin ko sa iyo e! Ang inaala-
la ko'y baka galit siya sa atin! "
"Oo nga ano? 'Wag na kaya
tayong tumul oy!"
Sabay na napakislot ang dala-
wa sa pagbukas ng pinto sa kani-
lang harapan. Isang nars ang
nagbukas niyon at pagkakita sa
kanila ay parang inaasahan na ni-
tong naroroon sila. Ngumiti ito
sa dalawa pagdaka at. . .
"Kung anuman daw ang pinag-
uusapan ninyong dalawa riyan
ay sa loob na ng room ninyo
ituloy, sabi ni J un."
Hindi nakahuma ang magkaibi-
gan, nagkatinginan na lamang sila
at pagkuwa'y nag-uunahang pu-
masok sa pintuan.
"Ay! " ang sabi ng nars na
nagitla sa ginawa nila.
Nakahiga si J un sa kama, ngu-
ni't gising na gising siya at kitang-
kita niya ang ginawang pagpasok
ng dalawa. Sa dalawa naman ay
kagyat na nawala ang pagtatawa-
nan, sabay na humi nto sa paanan
ng kama ni J un at napako na
roon. Sumunod doon ang saglit
na katahimikan. Nagkatitigan si-
lang tatlo. Walang imikan at wa
ring nag-aarukan ng niloloob sa
isa't isa nang mga sandaling iyon.
Ang nars na nakatayo sa may
pinto ay nagtatakang napatingin
sa kanila. At lalung napatanga
ang nars nang bigla na lamang
sumambulat ang tawanan ng tat
lo na pumuno sa loob ng silid na
iyon. Sa inis ng hindi makatiis
na nars ay bubulung-bulong na
lumabas ito ng silid. At naiwan
ang tatlong nagkakatuwaan. D
t
P . 37 Pangulong Tudling . . .
J esus na hindi kumain ng apat-
napung araw at gabi, sapagka't
hindi Niya ito ginawa upang
parusahan ang Kaniyang sarili.
At hindi Niya ipinag-utos na
huwag kumain.
I ba naman ang pagpapakasakit
at pagtitiis na pinuhunan nang
t
P. 43 Nalalaman Ba Ninyo ?
tawan. Ang mga taga Babilonya
ay mayroon ding katulad nito. . .
ng isa pang gayon ding pagka-
diyos na sinasamba ng mga Pa-
gano sa Siberya. . . Sa Indiya,
pinakamataas na pagka-diyos na
katulad din niyaon, sa loob ng
isa sa pinakamatandang templong
yungib, ay inilalarawang may tat-
long ulo sa isang katawan sa pa-
ngalang 'Eko Deva Trimurtti,'
'Isang Diyos, tatlong anyo.' Sa
Hapon, sinasamba ng mga Budis-
ta ang kanilang dakilang Diyos,
si Buda, na may tatlong ulo, sa
gayon ding anyo, sa ilalim ng
pangalang 'San Pao Fuh.' Ang
lahat ng mga ito'y umiral mula
dahil sa paninindigan sa pagtupad
sa mga utos ng Diyos, kaysa pag
papakasakit at pagpapakahirap sa
katawan na ginawa bilang pag-
sunod sa utos ng tao. Sukatin na-
tin ang mga utos na ating tinutu-
pad sa paglilingkod sa Diyos kung
batay sa mga aral ng Diyos o
batay sa aral ng mga tao.
pa noong kaunaunahang pana-
hon."
Samakatuwid, kinopya lamang
ng Iglesia Katolika sa mga pagano
ang kanilang aral sa isang Diyos
na may tatlong persona na pa-
wang mga Diyos. Labag sa aral
ng Diyos, ni Cristo at ng mga
apostol, na nasa Biblia, ang aral
ukol sa tatlong persona. Ang
sabi ng Diyos: "Ako ang Pangi-
noon, at walang iba; liban sa
akin ay walang Dios." (Isa.
45:5). Ang sabi naman ni Cristo:
". . .ikaw (Ama) ay makilala nila
na iisang Dios na tunay..." (J uan
17:3). Sinabi naman ni Apostol
Pablo: "Nguni't sa ganang atin
ay may isang Dios lamang, ang
Ama. . ." (I Cor. 8:6). -
P A U N A W A
Simula sa isyu ng PASUGO sa Mayo-Hunyo 1979 ay mag-
kakaroon ng bagong pitak na pinamagatang "Payong Kapa-
tid" na pamamatnugutan ni Kapatid na Nick Lapena, J r.
Ang pitak na ito ay maglalathala ng mga payo, katugu-
nan o opinyon sa batas bilang tugon sa mga suliranin o katu-
gunan ng mga kapatid.
I naanyayahan ang lahat ng mga kapatid na may suli
ranin o problema ukol sa batas na iliham sa patnugot ng
PASUGO ang kanilang mga problema o suliranin na nais nilang
masagot o mabigyan ng payo.
Ang suliranin o problema ay sasagutin sa pitak na ito
o tuwiran sa kapatid na lumiham.
March-April 1979
53
Ako'y Katiwala
Jose Esperanza Cruz
Sa dakilang Diyos ay aking hiniling
Na sana'y mabigyan ako ng tungkulin.
At KANYANG dininig ang aking dalangin,
Ako'y katiwala nitong pangkat namin.
Nagagalak ako. . . kahit matanda na
Ako'y nahirang pang maging katiwala;
Sa bagay na ito'y Diyos ang may gawa
Sapagka't sa akin SIYA ay naawa.
Kay-tamis maglingkod sa tunay na Diyos,
Hindi natin pansin ang anumang pagod;
Nababanal tayo sa ating pagsunod
Sa KANYANG dakila at banal na utos.
Ang sinasabi ko sa aking sarili,
Laging manuntunan sa gawang mabuti,
Sa aking tungkulin nawa'y manatili,
Katiwala akong ipagkakapuri.
Ngayon po, Diyos ko, ang samo ko naman,
Ang pangkat ko sana'y mapangalagaan;
Matanda at bata'y lagi kong maakay
Sa mga pagsambang lubhang kailangan.
At sana'y lumagi sa akin ang lakas
Na siyang puhunan sa aking pagganap;
Maging dapat ako na lingkod ng pangkat,
Ito'y maakay ko sa gawaing tumpak.
Maakay ko sana ang mga kapatid
Na laging sumamba at huwag manlamig;
Sa aming gawai'y maging masigasig
At lumapat kami nang boong pag-ibig.
Ako'y katiwala. . . Ako'y nagagalak!
Ang gawain sana'y lagi kong matupad,
Ang mga kapatid lagi kong malingap
At maging masigla sana kaming lahat!
Sa wakas, ang lahat, tinatawagan ko,
Maging masisiglang Iglesia ni Cristo!
Mga katiwala'y pawang mapanuto
At makapagmisyon ng maraming tao.
Ang tungkulin nating walang katapusan
Ay ang pagmimisyon sa sangkatauhan,
Siia ay idilat sa katotohanang
Iglesia ni Cristo'y siyang kaligtasan!
Time And Places Of
Wbrship Services Outside
The Philippines
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*WEST GERMANY
^SWITZERLAND* # A U S T R ^
GREECE
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SAUDI ARA8I A* '
TOUiUliiiiiil
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MRGINIA
SOUTH CAROLINA
AFRICA
NI GERI A
Committee-Prayer
c/o Dr. Francisco Abalos
EPE General Hospital
EPE Lagos State
Nigeria
SOUTH AFRI CA
Committee-Prayer
c/o Sister Lina R. Lajeras
c/o Mr. & Mrs. Rudy Salgado
Rm. 116 Presidential Hotel
Port Harcourt, Rivers State
Nigeria
Committee-Prayer
c/o Dr. Rogelio M. Rafols
House No. 49/3, Polo Ground
P.O. Box 301
Meseru, Lesotho
South Africa
Sun., 8:30 a.m.
ASIA
J APAN
Committee-Prayer
c/o Bro. Angelito T. Santiago
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P.O. Box 6641
APO, San Francisco, CA 96519
Tel. Nos. 226-4028 226-5197
Thu., 8:00 p.m./Sun., 2:00 p.m.
Committee-Prayer
c/o Bro. Kanichi Kimura
Goko Mansion 401
5-22-5 Hirai, Edogawa-Ku
Tokyo 132, J apan
Tel. No. 619-5237
Sun., 2:00 p.m.
Committee-Prayer
c/o Sister Nelia Hayag Ignacio
Y okohama Navy Housing
202-D Area 2 Y okohama, J apan
Tel. No. (on base) 232-5163
(off base) (045) 641-2122 Ext.
5163
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Mailing Address:
DKC Edgardo I. I gnacio
Fie Acts Code 430
FPO Seattle, Washington 98762
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BRUNEI
Committee-Prayer
c/o Sister Catalina Ricardo
C-4 J . Ong Sum Ping
Bandar Seri Begawan
Brunei
HONGKONG
Hongkong Congregation
c/o Bro. Pastor Palacios
Iglesia ni Cristo
Capri Building
130 Austin Road
1st Floor Unit A
Kowloon, Hongkong
Tel. No. 3-682911
March-April 1979 55
Thu., 3:00 p.m.; 9:00 p.m.
Sun., 9:00 a.m.; 3:00 p.m.
THAI LAND
Committee-Prayer
c/o Bro. Gene Abella
Siva Court Apt. 64
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Bangkok, Thailand
Tel. No. 252-6679 Ext. 64
Thu., 7:30 p.m./Sun., 10:00 a.m.
I RAN
Committee-Prayer
c/o Bro. I rminio G. Mercado
9 Sarv Alley, Rustam Street
Eisenhower Avenue
Tehran, I ran
Thu., 6:00 p.m.
Committee-Prayer
c/o Bro. Leovigildo T. Palmones
I J OC Camp B
Bandhau Shaphur
Abadan, I ran
Mailing Address:
P.O. Box 449
c/o Taihei Dengyo Kaisha (TDK)
Ltd.
Abadan, I ran
Committee-Prayer
c/o Bro. I luminado Angulo
Flour Continental Ltd.
P.O. Box 383 NGL-1000
Ahwaz, I ran
Committee-Prayer
c/o Bro. Virgilio J arlan
Sherkate Towlidi Nakhe
Texturized Va. Strich
P.O. Box 98
Ghom, I ran
I RAQ
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Erector I ncorporated
c/o Taisei Corporation
P.O. Box 720 Basrah
I raq, Middle East
I SRAEL
Committee-Prayer
c/o Sister Violeta B. Pelena
Bldg. 101 Flat Nr. 4
Armona, Nashev, Avshalom
Ilaviv Street, East Talpiot
J erusalem
56
Tel. No. 71-59-15
Office:
UNTSO, Government House
P.O. Box 490
J erusalem
Tel. No. 71-62-23 Ext. 318
(Radio Room)
EGYPT
Committee-Prayer
c/o Erlinda Romero
c/o Bristow Helicopters Ltd.
1079 Corniche El Nil
Garden City, P.O. Box 2098
Cairo, Egypt
STATE OF KUWAI T
Committee-Prayer
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AG & P Co. K-14-1
P.O. Box 7316
Fahaheel, Kuwait
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Naokiya Phil. Corp.
c/o Ali Sayegh Contracting Co.
P.O. Box 9014
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Safar Marafi Safar Est.
P.O. Box 23010
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STATE OF QATAR
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Building 4 AG & P Co., Ltd.
UMM SAI D, QATAR
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Mailing Address:
P. O. Box 5228
Technip-Qapco Project
Doha, Qatar
(Arabian Gulf)
STATE OF BAHRAI N
Committee-Prayer
c/o Bro. Roberto Rodriguez
27343 Central Warehouse
P.O. Box 5110
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(Arabian Gulf)
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SAUDI ARABI A
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Bilmat, Saudi Arabia Ext.
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Fuller-Shuwayer Co. Ltd.
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Birds' Eye Point
Barge B-DK-A 027
Arabian Sundt. Ltd.
Saudi Arabia
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Post Office Dhahran
Saudi Arabia
RAS-AL Quarrayah # 11210 (Site)
Committee-Prayer
c/o Bro. Ricardo B. Cui
F-024
Fluor Arabia Ltd.
PMSD Uthmaniyah
Dhahran, Saudi Arabia
Thu., 7:00 p.m./Sun., 7:00 p.m.
Committee-Prayer
c/o Bro. Resty Alcantara
B-Deck Room 375 P.O. Box 6514
Philsinports Corporation
J eddah. Saudi Arabia
Thu., 8:00 p.m./Sun., 8:00 a.m.
Committee-Prayer
c/o Bro. Pedro N. Montes
House No. 9
Al Petra Compound
(Saudia Pilipino Housing)
J eddah, Saudi Arabia
Thu., 9:00 p.m./Sun., 9:30 p.m.
Committee-Prayer
c/o Bro. Avelino G. Manalo
J u'aymah A.C.C. Camp
GODS MBS *G^
Dormitory No. 713, Rm. No. 19
Thu., 6:00 p.m./Sun., 6:00 p.m.
Mailing Address:
Tradco-Vulcan Co. Ltd.
Saudi Arabia
Committee-Prayer
c/o Bro. Rodolfo Calilan
Ghanimah Project
Dormitory Rm. 10
Thu., 9:30 p.m./Sun., 9:30 p.m.
Mailing Address:
EEI c/o M.M.E.
P.O. Box 91 Damman
Ghanimah I Project
Saudi Arabia
Committee-Prayer
c/o Bro. Teodulfo Galace
M. Almojel Est.
Ain Nakhl Campsite Rm. 057
P.O. Box 91
Ain Nakhl, Saudi Arabia
Tue. & Fri., 7:30 p.m.
Committee-Prayer
c/o Bro. Reynaldo Z. Bertiz
Arabian Refrigeration I nd.
Saudi Arabia
Tel . No. 20452, 20644, 20961
Loc. 194
Committee-Prayer
c/o Bro. Eugenio de Leon
Fuller-Shuwayer
Al Hasa Clinic
P.O. Box 348
Hofuf, Saudi Arabia
Thu., 6:30 p.m./Sun., 6:30 p.m.
Committee-Prayer
c/o Bro. Efaprodito Galang
Ahmed S. Al-Ghandi Est.
Al Paisel St.
Abqaiq, Saudi Arabia
Wed. & Sun., 7:30 p.m.
Committee-Prayer
c/o Bro. Armando I. Villaluz
Arabian Mechanical Engineering Co.
Pilipino Camp, Al-Khobar
Mailing Address:
AMEC P.O. Box 354
Dhahran Airport
Saudi Arabia
Comm ittee-Prayer
c/o Bro. Rolando F. Landon
Crescent Transportation Co., I nc.
P.O. Box 1232 Al-Khobar
Saudi Arabia
Committee-Prayer
c/o Bro. Carlito Barcelo
c/o Aramco Via Dhahran
P.O. Box 1497 Al-Farhah Camp
Committee-Prayer
c/o Bro. Crisanto Ablaza
Bldg. 632 Rm. 34
Aramco Construction Camp
Committee-Prayer
c/o Bro. Armando Bilang
Hadi Haider & Brothers Co.
P.O. Box 18 Rahima
Ras Tanura, Saudi Arabia
Committee-Prayer
c/o Bro. Andres Adalla
Philsinports Corporation
J ubail Post Office
J ubail, Saudi Arabia
Committee-Prayer
c/o Rigoberto Calma
Radium Construction Corp.
P.O. Box 239
Hail, Saudi Arabia
UNI TED ARAB EMI RATES
Committee-Prayer
c/o Bro. Benito Garcia
McDermoh I nc.
P.O. Box 3098
Dugas, J ebel Ali
Dubai, U.A.E.
Committee-Prayer
c/o Bro. Israel I reneo
Emirates Motor Co.
P.O. Box 6300 ABU-Dhabi
U.A.E.
Tel. No. 77363-77364
Telex 2849 Merced AH
Committee-Prayer
c/o Bro. Ric M. Suyat
Dubai Sheraton
P.O. Box 4250
Dubai, U.A.E.
Tel. No. 281111
Committee-Prayer
c/o Bro. Cesar M. Castro
Hotel Meridien
French Restaurant
P.O. Box 6059
Sultan Al Awal Road
Sharjah, U.A.E.
Tel. No. 356557 or 356441
Loc. 152
AUSTRALI A
Sydney Congregation
Rm. M YMCA Bldg.
325 Pitt St. Sydney, NSW Australia
Tel. No. 559-2145
Thu., 7:00 p.m.
Sun., 8:30 a.m.
Sun. School, 10:00 a.m.
Committee-Prayer
c/o Bro. Lemuel M. Ocon
Flat 5/6 Newstead St.
Maribyrnong, Victoria 303
Australia
Committee-Prayer
c/o Bro. Selpede Quihola
P.O. Box 5406 Boroko
Papua, New Guinea
Committee-Prayer
c/o Bro. Tony Casimiro
P.O. Box 1052 LAE
Morobe Province
Papua, New Guinea
Committee-Prayer
c/o Bro. Roberto Feliciano
P.O. Box 317
Wewak East Sepik
Papua, New Guinea
Thu., 7:00 a.m./Sun., 7:00 a.m.
NORTH AMERI CA
ALASKA, U. S. A.
Committee-Prayer
c/o Bro. Nestor Calingo
742 F Nemetz Park
Kodiak, Alaska 99619
Tel. No. 907-487-2527
CALI FORNI A, U.S.A.
San Francisco Congregation
San Francisco Chapel
2899 Clay Street
San Francisco, CA 94115
Tel. No. (415) 563-3116/4827
Thu., 6:00 a.m.; 7:30 p.m.
Sun., 10:00 a.m.; 7:30 p.m.
Thu. School, 7:30 p.m.
Tagalog Worship Service
Sun., 7:30 a.m.
March-April 1979
57
Oakland Congregation
Oakland Chapel
2808 35th Avenue
Oakland, CA 94619
Tel. No. (415) 532-1422
Fri., 7:30 p.m.
Sun., 10:00 a.m.
Redwood City Congregation
Redwood Chapel
409 Third Avenue
Redwood City, CA 94063
Tel. No. (415) 366-7120
Wed., 7:30 p.m./Sun., 10:00 a.m.
San J ose Congregation
San J ose Chapel
1647 E. San Fernando St.
San J ose, CA 95116
Tel. No. (408) 926-3516
Fri., 7:30 p.m./Sun., 10:00 a.m.
Sun. School, 5:00 p.m.
Tagalog Worship Service
Fri., 6:00 a.m./Sun., 7:30 p.m.
Salinas Congregation
Salinas Chapel
221 California St.
Salinas, CA 93901
Tel. No. (408) 449-9323
Thu., 7:30 p.m./Sun., 9:00 a.m.
Vallejo Congregation
Vallejo Chapel
123 Woodrow Avenue
Vallejo, CA 94590
Tel. No. (707) 644-1762
Wed., 10:00 a.m.; 7:30 p.m.
Sun., 9:00 a.m.; 7:30 p.m.
Wed. School, 7:30 p.m.
Sacramento Congregation
Sacramento Chapel
4909 42nd Street
Sacramento, CA 95822
Tel. No. 456-8911
Thu., 6:30 p.m./Sun., 6:30 p.m.
Stockton Congregation
Stockton Chapel
1648 So. Stockton St.
Stockton, CA 95206
Tel. No. (209) 464-2586
Thu., 6:00 p.m./Sun., 4:30 p.m.
58
Delano Congregation
Delano Chapel
235 Second Street
McFarland, CA 93250
Tel. No. (805) 792-3438
Thu., 7:30 p.m./Sun., 10:00 a.m.
Lemoore Congregation
c/o Bro. Cleonto Tiangco
571 Tamarack Ln.
Lemoore CA 93245
Fri., 7:30 p.m./Sun., 4:00 p.m.
Hanford City Congregation
(Delano Congregation)
c/o Bro. Gene Migner
11823 Sona Avenue
Hanford, California
Tel. No. (209) 582-6072
Fri., 7:30 p.m.
Del Rey Congregation
Del Rey Chapel
4776 So. Bethel St.
Del Rey, CA 93616
Tel. No. (209) 888-2628
Wed., 7:30 p.m./Sun., 7:30 p.m.
Sta. Maria Congregation
214 North Vine Street
Sta. Maria, CA 93454
Tel. No. (805) 925-6260
Wed., 7:00 p.m./Sun., 6:00 p.m.
Oxnard Congregation
3201 Samuel Avenue Rm. #5
Oxnard, CA 93030
Tel. No. (805) 483-7810
Thu., 9:00 a.m.; 8:00 p.m.
Sun., 10:00 a.m.
Los Angeles Congregation
Los Angeles Chapel
141 N. Union Avenue
Los Angeles, CA 90026
Tel. No. (213) 413-4489
Thu., 10:00 a.m.; 8:00 p.m.
Sun., 9:00 a.m.; 6:00 p.m.
San Gabriel Valley Congregation
San Gabriel Chapel
3260 Maine Avenue
Baldwin Park CA 91706
Tel. No. (213) 962-7407
Sun., 9:00 a.m.
Wed. School, 9:00 p.m.
Long Beach Congregation
Long Beach Chapel
1200 Atlantic Avenue
Long Beach, CA 90813
Tel. No. (213) 435-04909
Thu., 10:00 a.m.; 8:00 p.m.
Sun., 9:00 a.m.
Riverside Congregation
Riverside Chapel
3292 Locust Street
Riverside, CA 92501
Tel. No. (714) 684-1353
Wed., 8:00 p.m./Sun., 10:00 a.m.
Sun. School, 12:00 noon
Sta. Ana Congregation
400 South Harbor Blvd.
Anaheim, CA 92805
Tel. No. (213) 926-7540
Fri., 8:00 p.m./Sun., 5:00 p.m.
National City Congregation
2145 E. 8th Street
National City, CA 92050
Tel. No. (714) 474-2655
Wed., 7:00 p.m./Sun., 9:00 a.m.
Mira Mesa Congregation
907 Libra Drive
Mira Mesa, CA 92126
Tel. No. (714) 566-5439
Thu., 7:00 p.m./Sun., 2:00 p.m.
COLORADO, U.S.A.
Colorado Spring Congregation
c/o Bro. Alejo Tumbaga
6775 Presidential Avenue
Widefield Colorado 80911
Tel. No. (303) 392-1186
Thu., 4:30 p.m./Sun., 2:00 p.m.
CONNECTI CUT, U.S.A.
Connecticut Congregation
c/o Bro. Ronnie Mendoza
147 Ponus Ave., Norwalk
Connecticut 06850
Tel. No. (203) 846-2126
Every last Sunday of the month,
11:00 a.m.
c/o Albert Trombley
Norwich, Connecticut
Every first Saturday of the month,
1:00 p.m.
FLORI DA, U.S.A.
Florida Congregation
4550 Firestone Road
J acksonville, Florida 32210
Tel. No.(904) 771-8045 387-0039
CODS MESSAGE O F
Thu., 7:00 p.m./Sun., 10:00 a.m.
Orlando Florida Congregation
Naval Training Center Annex Chapel
McCoy, Orlando, Florida 32809
Every second Saturday of the month,
10:00 a.m.
Mailing Address:
c/o Bro. Romeo Manalaysay
8490 Stuff Drive
Orlando, Florida 32809
Tel. No. (305) 857-1480
Committee-Prayer
c/o Bro. Apolonio Adriano
16440 SW 101 Avenue
Miami, Florida 33157
Tel. Nos.(305)233-4072 624-4775
Sun., 6:00 p.m.
Committee-Prayer
c/o Bro. Steve Tubiera
6985 Oakelifs
Pensacola, Florida 32506
Tel. No. (904) 453-3019
Sun., 2:00 p.m.
HAWAII, U.S.A.
Honolulu Congregation
1021 Valley View Drive
Honolulu, Hawaii 96819
Tel. Nos. 841-0227 847-1766
841-0230
Thu., 9:00 a.m.; 7:30 p.m.
Sun., 9:00 a.m.; 6:30 p.m.
Thu., School, 7:30 p.m.
Wahiawa Congregation
Leeward Y.M.C.A. Hall
1146 Kilani Avenue
Wahiawa, Hawaii 96786
Thu., 7:00 p.m./Sun., 2:00 p.m.
Maili Congregation
87-744 Meaulu Road
Maili, Oahu, Hawaii 96792
Tel. No. 668-2847
Wed., 7:00 p.m./Sun. 6:30 p.m.
Hawaii Grande Congregation
Fr. Box M-26-A
Keeau, Hawaii 96749
Tel. No. 966-9888
Thu., 6:00 p.m./Sun., 4:30 p.m.
Hawaii Grande (Extension)
32 Ohai Street
Naalehu, Hawaii 96772
Tel. No. 935-3910
Wed., 7:00 p.m.
Kauai Congregation
P.O. Box 528
Kalaheo, Hawaii
Tel. No. 332-8768
Thu., 6:30 p.m./Sun., 5:30 p.m.
Maui Congregation
464 Waiehu Beach Road
Wailuku, Hawaii 96793
Tel. No. 224-3136
Thu., 7:00 p.m./Sun., 7:00 p.m.
Committee-Prayer
c/o Bro. Macario San Pedro
INC P.O. Box 541
Wake Island, Hawaii 96798
I LLI NOI S, U.S.A.
Chicago Congregation
3140 W. Belle Plaine Avenue
Chicago, Illinois 60618
Tel. Nos. (312)539-7297*539-9370
Thu., 6:00 a.m.; 8:00 p.m.
Sun., 9:00 a.m.
MARY LAND, U.S.A.
Baltimore Congregation
1003 Woodbourne Ave.
Baltimore, Maryland 21212
Tel. No. (301) 732-8562
c/o Bro. Rolando Bolus
532-8036 c/o Bro. Alex Duldulao
Fri., 8:00 p.m.
MI CHI GAN, U.S.A.
Committee-Prayer
c/o Bro. Delfin S. Ventura
20855 Lahser Rd. #403
Southfield, Michigan 48034
Tel. No. (313) 355-5840
MI NNESOTA, U.S.A.
Minnesota Congregation
417 Ohio Street
St. Paul, Minnesota 55107
Tel. No. (612) 226-0041
Every first Sunday of the month
NEBRASKA, U.S.A.
Committee-Prayer
c/o Bro. Noel Swank
2105 Crawford St.
Bellevue, Nebraska 68005
Tel. No. 402-6168
Sun., 7:00 p.m.
Worship Service: Every last
Saturday of the month
NEW J ERSEY , U.S.A.
New J ersey Congregation
447 Corner Wayne St.& Baldwin Ave.
J ersey City, New J ersey 07306
Tel. No. (201) 435-7840
Wed., 7:30 p.m./Sun., 10:00 a.m.
NEW Y ORK, U.S.A.
New York City Congregation
45-33 21st Street, Long Island City
New York 11101
Tel. No. (212) 361-7572
Thu., 6:00 a.m.; 7:30 p.m.
Sun., 10:00 a.m.; 7:00 p.m.
Brooklyn Congregation (NewYork Ex t.)
272 Kosciusko St.
Brooklyn, New York 11221
Tel. No. (212) 387-3073
Wed., 8:00 p.m.
Rochester Congregation
c/o Bro. Robert Pierson
50 Pathridge Way, Rochester N. Y.
Tel. No. (716) 334-1776
Once a month
OREGON, U.S.A.
Salem Congregation
c/o Bro. Elpidio Bumanlad
345 J erries Ave., S.E. Salem, Oregon
Tel. No. (503) 364-7135
Every last Saturday of the month,
2:00 p.m.
PENNSYLVANI A, U.S.A.
Philadelphia Congregation
Philadelphia Chapel
63rd & Girard Sts.
Philadelphia, PA 19151
Tel. No. (215) 747-4458
BA9-3776
Wed., 7:30 p.m./Sun., 11:00 a.m.
SOUTH CAROLI NA, U.S.A.
South Carolina Congregation
South Carolina Chapel
408 Dorsey Ave.
Charleston Height, S. Carolina 29405
Tel. Nos. (803) 744-2682/552-2792
Wed., 7:00 p.m./Sun., 7:00 p.m.
March-April 1979 59
TEXAS, U.S.A.
Dallas Congregation
c/o Bro. Ben C. Malabanan, M.D.
9690 Fallbrook Drive
Dallas, Texas 75243
Sun., 1:00 p.m.
VI RGI NI A, U.S.A.
Virginia Congregation
1501 Virginia Beach Blvd.
Virginia Beach, Virginia 23454
Tel. No. (804) 428-2778
Thu., 7:00 p.m./Sun., 10:00 a.m.
WASHI NGTON D.C., U.S.A.
Washington D.C. Congregation
5030 Temple Hills Road
Temple Hills, Maryland 20031
Tel. No. (301) 894-5678
Thu., 8:00 p.m./Sun., 10:00 a.m.
Sun. School, 11:00 a.m
WASHI NGTON, U.S.A.
Seattle Congregation
6020 Rainier Ave.,
South Seattle, Washington 98118
Tel. No. (206) 723-0346
Thu., 7:30 p.m. English
Sun., 10:00 a.m. English
5:00 p.m.Tagalog& English
Sun. School, 10:30 a.m. English
Wed., 7:30 p.m.
Yakima (Seattle Extension)
Every Second Saturday, 12:00 noon
WI SCONSI N, U.S.A.
Milwaukee Congregation
3208 South Kinnickkinnic
Milwaukee, Wisconsin 53207
Tel. No. (414) 643-4438
Wed., 8:00 p.m./Sun., 5:00 p.m.
DOMI NI ON OF CANADA
Toronto Congregation
175 Islington Ave.
Toronto, Ontario, Canada
M8V 3B8
Tel. No. (416) 255-4354
Thu., 8:00 p.m./Sun., 9:00 a.m.
Vancouver Congregation
1932 8th Avenue
New Westminster B.C., Canada
Tel. No. (604) 526-6616 (Church)
438-1791 (Head Deacon)
60
Every first and third Saturday
of the month, 5:00 p.m.
Sun., 1:00 p.m.
Winnipeg Congregation
88 J uno Street
Winnipeg, Manitoba
Canada R3A I J I
Tel. No. (204) 772-3614
Thu., 8:00 p.m./Sun., 10:00 a.m.
Ottawa Congregation
4580 Carrington St.
Ottawa, Ontario, Canada
Tel. No. (613) 741-5943
Every third Sunday of the month
Committee-Prayer
c/o Bro. Eleasar Almariego
5477 Empress St.
Windsor, Ontario, Canada
Tel. No. (519) 944-3599
Committee-Prayer
c/o Bro. Isagani Zoreta
1807 4th Avenue
Medicine Hat
Alberta, Canada
Postal Code T/C - I J B
Tel. No. (403) 527-4082
Montreal Committee-Prayer
c/o Sis. Anita Carifio
1300 du Fort #803
Montreal, P.Q. (Quebec)
H3H 2N1
Tel. No. (514) 933-0537
Bro. Bennie Meneses (Overseer)
Tel. No. (514) 487-3805
GUAM
Guam Congregation
c/o Bro. Angel E. Casanova, Sr.
Rt. 16, Harmon, Dededo
P.O. Box 8106 Tamuning
Guam, Marianas Is.
U.S.A. 96911
Tel. Nos. 646-1066
Thu., 6:00 a.m.; 7:00 p.m.
Sun., 8:00 a.m.; 7:00 p.m.
Saipan Congregation
c/o Bro. Hilario B. Quimsay
P.O. Box 433 C.H.R.B.
Tanapag, Saipan
N.M.I. 96950
Fri., 7:00 p.m./Sun., 7:00 p.m.
EUROPE
AUSTRI A
Committee-Prayer
c/o Bro. Plaridel V. Fernandez
J ohann Schattauer
Engerthstrasse 238, 21/5/17
1020 Vienna, Austria
Sun., 9:00 a.m.
ENGLAND
London Congregation
32 Latchmere Road
Battersea, London, SW 11
Tel. No. (01) 223-2971
Thu., 7:00 p.m./Sun., 6:30 p.m.
GREECE
Committe e-Pray e r
c/o Sister Luz Valencia
13 Georgiou Stravou
Fhilothie, Athens
Greece
NORWAY
Committee-Prayer
c/o Bro. Danilo Ramirez
Ruselokkvien 60
Oppq. 5 I I I Oslo 2
Norway
SWI TZERLAND
Committee-Prayer
c/o Sister Nenita P. Aranda
c/o Dr. J . Diba
Apartment A-41
28 Chemin du Petit Saconnex
1209 Geneva, Switzerland
Tel. No. 34-77-20
Fri., 6:30 p.m.
Committee-Prayer
c/o Sister Elizabeth dela Cruz Reinhardt
Weisentalstrasse 89
7000 Chur, Switzerland
WEST GERMANY
West Germany Congregation
Kennedy Allee 109-113
53 Bonn-Bad Godesberg
West Germany
Mailing Address:
c/o Sister Ruth Morales
Im Meisengarten 49
53 Bonn 2
West Germany
Tel . No. 02221/ 343144
Every last Saturday of the month,
10:00 a.m.
CODS MESSAGE < 5
> # w ill
cJ Vew ^r^Educatioqal^Institute
COLLEGE*
?
-
COURSES OFFERED
A.B. ECONOMICS
B.S. MATHEMATICS, STATISTICS, MARKETING, MANAGEMENT AND PSYCHOLOGY
B.S. CIVIL ENGINEERING
B.S. MECHANICAL ENGINEERING
B.S. ELECTRICAL ENGINEERING
B.S. MANAGEMENT ENGINEERING
B.S. INDUSTRIAL EDUCATION
B.S. & A.B. GENERAL COURSES
THREE-YEAR COURSES (NCEE NOT REQUIRED)
AUTOMOTIVE TECHNOLOGY
ELECTRICAL TECHNOLOGY
ELECTRONICS TECHNOLOGY
CIVIL TECHNOLOGY
AL SO OFFERS:
GENERAL SECONDARY COURSE (Compl ete hi gh school )**
VOCATI ONAL COURSES* *
One-year Secretarial and Auto-Mechanic courses; Food Trades, Dressmaking, Tailoring, Hair and Beauty Culture
ADMI SSI ON REQUI REMENTS
FOR COL L EGE FRESHMEN:
High School (Form 138), NCEE Rating Report, Two (2) ID-size Photos, NEEI Admission Test, character reference,
medical certificate.
FOR COL L EGE TRANSFEREES:
Honorable dismissal or Transcript of Records, Two (2) ID-size Photos, character reference, medical certificate.
FOR HI GH SCHOOL ENTRANTS:
Card (Form 138) fromschool of origin.
*A11 collegiate courses are offered at the Di l i man Campus, Don Mari ano Marcos Avenue, Di l i man, Quezon Ci ty.
**Hi gh School and Vocati onal courses are offered at the C. Pal anca Campus
For details, call or see
THE COLLEGE REGI STRAR Diliman Campus, Tel. 98-06-11 locale 355 or
THE HIGH SCHOOL AND THE VOCATIONAL REGI STRARS C. Palanca Campus, Tel. 47-85-96 to 98

1979 03&04 Pasugo ''The Point & Pleasure of Reading History The True God According To Christ''

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1979 03&04 Pasugo ''The Point & Pleasure of Reading History The True God According To Christ''

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3. Electrically charged atom

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