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“Public office is a public trust” is not only a constitutional principle but also a profound moral and spiritual responsibility. In the context of the present situation in the Philippines, this statement becomes even more relevant as the nation continues to face challenges brought about by corruption, poverty, injustice, political division, and the misuse of power. It reminds every public servant that leadership is not a privilege for self-interest but a sacred duty entrusted by both the people and God. In a country, like ours, often tainted by corruption, many persons holding public office unfortunately carry the stigma of dishonesty and self-interest. For a nation considered predominantly Christian, it is painful and disappointing to witness leaders who seem to live by double standards—professing faith in God while engaging in practices contrary to the values of justice, integrity, and compassion. Because of this, many Filipinos are led to ask: What has happened to our Christian valu...

The Philippines, historically recognized as the oldest republic in Asia through the establishment of the Malolos Republic in 1899, takes pride in its long-standing democratic traditions. As the first constitutional democracy in the region, it symbolizes the nation’s early aspiration for self-governance, justice, and equality. Yet despite this legacy, the country continues to struggle with a persistent question: why does corruption remain deeply embedded in its political and social systems, and why does it repeatedly lead to instability? Throughout modern Philippine history, moments of democratic triumph have often been followed by cycles of unrest and political upheaval. The 1986 People Power Revolution restored democracy after years of authoritarian rule, while EDSA II in 2001 led to the removal of another president amid allegations of corruption. These events reveal a recurring pattern in which public outrage against the abuse of power sparks mass mobilization and political change....

Through the years, the Church has continued to journey toward unity in faith and a shared mission of salvation. It envisions a community where the clergy, the religious, and the lay faithful work together as one people of God, united in the mission entrusted by Christ. The Church is called not only to be a praying community, but also a listening and caring companion to all, regardless of social status or condition in life. More than an ecclesial institution, the Church is a human community that seeks to understand, accompany, and respond to the realities of human existence with compassion, hope, and love. Our journey as a Church is not meant to be walked alone. We walk together—with one another, and most especially with Jesus, the Good Shepherd, who knows His flock, guides them with love, and leads them toward life in abundance. In this Synodal Journey, we are invited to rediscover what it truly means to become a listening, welcoming, and missionary Church. Jesus says in the Gospel...

 As a social science teacher, I have always encouraged critical thinking in my classes. I make it a point that my final examinations (oftentimes extemporaneous speaking) include questions that require students to apply critical thinking skills. Personally, this is how I gauge my students’ intelligence - not only on the extent of their knowledge and understanding of social issues, but also the depth of their insight and analysis. Students who are merely good at memorizing theories and concepts do not impress me as much as those who are able to think beyond the box and relate these theories and concepts to real-life situations. For me, true learning is reflected in a student’s ability to analyze, interpret, and apply knowledge meaningfully to society and everyday life. Critical thinking and holistic learner development become difficult to be fully achieved when courses in the humanities and social sciences are radically removed from education. These disciplines cultivate reflecti...

  I have heard people say, “Daw buhi naman ang Simbahan sa Capiz.” Hearing this fills me with hope and gratitude. In my continued engagement with both the laity and the clergy of the Roman Catholic Archdiocese of Capiz, I have witnessed a meaningful transformation. The laity have become more enthusiastic and confident, sensing that renewal is truly taking place. While challenges remain, they have grown more resilient and have learned to face difficulties with maturity and collaboration rather than hesitation. FROM INACTION TO ACTION There was one parish that initially seemed disengaged. During our consultation meetings, their participation appeared minimal and indifferent. I reached out through social media and phone calls, yet I could not connect with the designated focal person to address pending concerns. To my surprise, however, during the recent vicarial orientation, many of them were present. Half-jokingly, I remarked, “For sure, may ara na gid kamo i-submit nga report...

On January 27, 1951, Capiz was separated from the Archdiocese of Jaro and was established as a diocese by Pope Pius XII through the Bull of Erection Ex Supremi Apostolatus . Twenty-five years later, on January 17, 1976, the Diocese of Capiz was elevated to the rank of an archdiocese by Pope Paul VI, becoming the Metropolitan See of the Province of Capiz with Romblon and Kalibo as its suffragan dioceses. The celebration of a Jubilee in the life of the Church is more than a remembrance of years passed. It is a sacred moment of gratitude, reflection, and renewal . For the local Church of Capiz, the observance of its Diamond Jubilee as a Diocese and its Golden Jubilee as an Archdiocese recognizes not only the providence of God through time but also the faithful response of His people—especially the laity—whose dedication and service have helped shape the life and mission of the Church. The Second Vatican Council reminds us that the mission of the laity extends beyond the boundaries of ...