No.

1 Los Remedios Street

~ Bauan, Batangas
12 December 2003 (Amplified on 02 February 2004)
Rev. Ronalda P. Tagle
Apostolic Jesus Name Church
Agbay Road, San Antonia, San Pascual, Batangas
Dear Pastor:
PARAGRAPH 1
The objective of this letter is to advance my allegations, which I enumerate herewith,
against the current pastor of AJNC, Calapan City, Marcial D. Paeste. I am a broken
hearted person. Yet, there is in me as a human being that constraints me to speak
plainly regarding my convictions and my view of the situations. I cannot keep silent
when so much trouble is at stake. I would go against this pastor's own inclinations and
inhibitions. I trust I am not finding fault in him where there is no fault. I am unable to
sympathize with this pastor because I believe him to be wrong by his own showing
listed in the conclusions below.
QUESTION 1: I advanced my allegations against the current pastor of
AJNC, Calapan City, Marcial D. Paeste in compliance with the by-laws ofthe
AJNC, ARTICLE VII, SECTION 3 on 12 December 2003. Why did you keep
the letter for yourself and not strictly comply with the procedure of AJNC by
laws, namely:
1. 20-day notice. Paragraph 20 (under Petition) states that, "I am appealing
to the AJNC Board to make investigations within a reasonable time."
Twenty-day (20) period is a reasonable time and to make it more than
double (55 days) is more than enough and no longer reasonable.
2. Giving a copy of the allegation to the accussed. You did not give
Paeste a copy of the allegations. \\'hen the accusations against me were
filed by Paeste on February 10,2002, I was already an issue in the
church thereafter. You confronted me in the morning of February 13,
2002 and prepared the church for my restriction without giving me the
benefit of the doubt, without proper trial. and sentencing me that it was
all my fault because I came to Calapan Church on February 3. 2002. IS
IT FAIR?
3. Forming of a committee to handle the argument
Pagelof13
QUESTION 2: Why did you not inform me in writing about your plans? It
already took 30 days before you replied in a scratch paper with my insistence.
That letter states, "TO: N. P. MARANAN Sorry to inform you that we have not
I discussed with Brother Marcial the letter you sent me through Sis. Cynthia. We
discussed the situation in Calapan Church & the letter of Brother Brando & Sis.
Weng. R. P. TaGLE"
DEFINITION OF TERMS:
Inclination - djsposition, bias, partiality, preference, liking, fondness, tendency
Inhibition - any impediment to free activity, or functioning; esp.
psychical activity imposing restraint upon another
PARAGRAPH 2
The wound was deep because the blade came from someone I trusted and respected,
someone I was vulnerable to, someone I loved. My pain was inflicted by the stabbing of
this pastor's tongue, which said things that were simply untrue. He had unjustly
accused and mistreated me without cause or without giving me the benefit of the doubt.
C'est plus qu'um crim a trair. C'est une faute. C'est une escalandre. (To betray is
worse than a crime. It is blunder. It is a scandalous conduct.) I know you do not
condone this sin. Even so, I am appealing for a needed correction on the subject
matter.
QUESTION 3: Why would such a mffijster say things that were simply
untrue? Why did he unjustly accused and mjstreated me without cause or
without giving me the benefit of the doubt?
NOTE: Here, I am appealing for a needed correction.
PARAGRAPH 3
I do not intend to include other subjects because I wanted to comprehensively write on
the subject mentioned. I will not discuss them here and they may be tackled further as
the case may be or as time permits.
NOTE: This letter concerns the wrongdoing ofPaeste by his own showing,
which gravely aflected me. No other subjects will be discussed except that it
has a bearing with the subject matter.
Page2of13
PARAGRAPH 4
I would like to tell you that being an aggrieved party) I should go to this pastor privately
and try to resolve these arguments according to what is instructed in Matthew 18: 15-18.
I had made an attempt by sending a hand-carried letter through my brother-in-law, Joey
Espinosa, on 15 July 2002. Because I had no financial means that time, I was
convinced of the urgency to make this attempt, that is, to back down from flaring up, not
necessarily to give in with the this pastor's accusations, but to break the matter off
because I knew that it would only result to disastrous consequences. (Now, it is
becoming evident.) I wrote every detail of the arguments to tell him of his faults with a
motive not to fall out with him, but to clear out every argument between us. Sad to say,
he did not reply. If he had only replied to me, things might be different as today. Well, I
do not justify my retaliation) and this attitude is another subject not to be discussed
here. Now, he is coming to me again with another backfire. He never stops pounding
and smashing me with words. With this reason, I decided to reopen the case that was
filed against me by this pastor on February 2002. In addition, I am presenting my
complaints against this pastors criticisms as follows:
Matthew 18:15-17,
15Moreover if thy brother shall trespass against thee, go and tell him his fault
between thee and him alone: if he shall hear thee, thou hast gained thy brother.
16But ifhe will not hear thee, then take with thee one or two more, that in the
mouth oftwo or three witnesses every word may be established.
17And ifhe shall neglect to hear them, tell it unto the church: but ifhe neglect
to hear the church, let him be unto thee as an heathen man and a publican.
Reasons for writing him:
I 1. to back down from flaring up, not necessarily to give in with the this
pastor's accusations
2. to break the matter off
3. to tell him of his faults with motive not to fallout with him
4. to clear out every argument between us
Now, he is coming to me again with another backfire. He never stops
pounding and smashing me with words. With this reason, I decided to reopen
the case that was filed against me by this pastor on February 2002.
(Site the example of his preaching on 01 February 2004 to prove that he never
stops doing things to my disadvantage.)
Page 3 0/13
PARAGRAPH 5
1. Criticism on my Managing of the Calapan Church Tithes. This pastor had
criticized, whether directly or by implication, that I recorded in a column journal the local
church tithes when I was assigned to minister in Calapan City. He mentioned to the
church members that he was not obligated to do the same. (Of course, everybody is
not obligated.) He commented that if he was asked to do the same thing, he would
resign from the AJNC. The criticism was not really by rule . Such criticism degraded my
esteem as the church members would see the differences between his leadership and
mine. I believe that ministers have ways of their own different from each other and it is
not wrong. I would respect his method; that is absolute. However, it is not beneficial to
discuss confidential matters to church members. The comparison of methods would
simply bring confusion to the people. My method had a bearing to my relationship to
God then. His method was his relationship to God and whatever it was, it was none of
my right to know, because it was his accountability to God. I am giving him the benefit
of the doubt; I desperately require an explanation from him personally and in writing
after a reasonable period.
I NOTE: The initial criticism was made early 2001 .
Other comparison of methods:
1. Old nlembers are spoiled to me by giving tricycle fare for indigent
menlbers.
2. The old members are rebellious because I had a rebellious spirit.
3. I was linked with how Bro. Joey Espinoza preached.
4. Criticized the building of church in Sinai rather than in lowlands.
PARAGRAPH 6
2. Criticism of my Private Life. This pastor discussed to the church members that he
was not in favor with the way I treated my wife, just like the way he told me that he was
not in favor with the way Brother Efren dela Cruz treated his wife, Sister Vicky. My life
is as private as anyone's life. My treatment to my wife is in direct proportion to my
treatment to myself because we are but one ftesh. When my life is criticized, it is like
passing through a "no trespassing" zone. It is none of his business. Any pastor is
allowed to use lives of people as an example, a parable, a comparison, a simile, a
metaphor, an allegory, or an illustration, but please, no mentioning of names, naming
names, or hitting below the belt. I am giving him the benefit of the doubt; I desperately
require an explanation from him personally and in writing after a reasonable period.
IOther critiCiSl11S on my private life:
l. I am a backslider, a rebel, or an enemy, V\ 'r<j:ec.,t ."
2. The reason why I left the UPC was its leadership.
3. I am persuading the AJNC members to join the UPC.
4. I am inviting the AJNC backsliders to UPC.
~ - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - - ~
Page 4 of13
PARAGRAPH 7
3. Complaint about the Missions Equipment. This pastor complained to church
members about the retrieval of my personal belongings that were left in the Calapan
church. He quoted that I verbally donated them to him and he was dismayed that I
would take them from him. His quotation was in conflict with the missions equipment
turnover letter to the Local Missions Department chairperson, Sister Ever Ober, of which
he conformed with this letter, which states, "This confirms my turnover of the AJNC
Calapan City's missions equipment and some personal items (declared herein as the
property of the LMD) today, October 6, 2000 to Rev. Marcial D. Paeste." We requested
to retrieve some of those personal items only on his convenient time, according to your
memo, dated 30 August 2001, a year after our departure from Calapan City, and now
more than three years ago. In the same memo, I donated other personal items to him.
It is an obvious observaton that if we discuss confidential matters to church members, it
would only be disastrous by leading to misunderstanding and consequently reacting
against it. I have given all of my precious and valuable things to the work, even my life.
Why not some sm all and invaluable properties of mine? I am giving him the benefit of
the doubt; I desperately require an explanation from him personally and in writing after a
reasonable period.

basis.
He allowed damage to my property (mountain bike) to the point that it could no I
longer be useful.
PARAGRAPH 8
4. Forbidding us to Exchange Text Messages. I am very well informed that I have to
sever all association with the former congregation in order that incoming pastor may be
able to property pastor or shepherd the Mock. We had settled this matter during my last
attendance in "Beyond 2000" in Quezon City. However, this pastor forbade us (Brother
Brando, Sister Weng and I) to exchange text messages. He even required the couple
to show to him all our text messages. I was informed about his forbidding instruction
during the couple's confusion stage. I replied to them to refrain text messaging on
cases that were not according to the rule. His forbidding implied that something was
evil or suspicious in our communication, when in fact we were communicating on prayer
requests and comforting one another. We tried to behave by rule not to taik about
anything against the ministry, or anything against him, in particular. There was a time
when they were about to transfer to UPC for being offended by him. I encouraged them
to go back, to submit to authority, and to pray for their pastor. However, take into
consideration that during those times, they were about to rebel and text messaging was
my only means to encourage them and warn them about rebellion. We were praying for
him, Wllich was the same time when he forbade us to exchange text messages.
suggest that you clearly explain to them why such action is prohibited rather than
threaten them for a disciplinary action on the ground of disobedience to the pastor and
PageS 0/13
I
'-....
consequently disobedience to God. We cannot obey a command, which we do not fully
understand, to the point that disobedience means being restricted, Sheep do best when
they are led, not driven; when they are released, not controlled; when they are loved,
not shamed. I am giving him the benefit of the doubt; I desperately require an
explanation from him personally and in writing after a reasonable period.
Refer to EXHIBIT: Sis. Weng Vallada's testimony on February 10,2002
PARAGRAPH 9
5. Forbidding Us to Write Letters. This pastor took away for himself my first letter to
Brother Fermin Castillo, dated April 17, 2002, and did not return it back without
explaining the purpose except that that it was an order. My friend asked me the reason
and I could not produce any because I did not know anything. I told him that it was but
the pastor's way of caring for the converts. The pastor's investigation implied that he
was suspicious for something evil in our communication. I may be wrong and kindly tell
me if I was at fault. I searched the Scripture, the AJNC by-laws and the ministerial
ethics. I found no evil except that I should sever all association with them. Well, writing
friendship letters does not mean associating at all. Let it be known to all that I have
nothing against anybody as far as writing letters to Fermin Castillo is concerned. I can
present to you all his letters and the duplicate of my letters for investigation purposes. I
am giving him the benefit of the doubt; I desperately require an explanation from him
personally and in writing after a reasonable period.
IRefer to EXHIBIT: Bro. Fennin Castillo and my letters
PARAGRAPH 10
6. This Pastor's Accusations against Me on February 2002. This pastor adduced to
the allegations against me by supplying with four certified and signed testimonies from
four witnesses/members. The allegations were as follows:
1. Visiting the Calapan Church without your permission on February 4,2002 and
during the absence of Marcial D. Paeste from the local church
2. Visiting the brethren in Oriental Mindoro Provincial Jail on February 4, 2002
3. Visiting Sister Aida Vallada's residence on February 4,2002
4. Prohibited text messages on February 7, 2003
5. Prophesying in the church with the absence of the local pastor
6. Knowing Brother Jun Mendoza's preaching ahead of time
7_ Calling the people in Mindoro "plastic"
8. Telling my life's story, including my salary in Caltex and appliances owned, to
church members
9. Speaking against the ministry
10. Allegation on speaking against the missions work and tithes
11 . Being proud of the song, allegedly composed by myself, that was sang in
Batangas
Page6of13
I
IRefer to EXHIBIT: My letter to you on February 21,2002 to answer all the
allegations of Paeste against me. The same explanation was written in my letter
of reconciliation to Paeste on July 15, 2002.
I Refer to EXHIBIT (songbook) for the allegation (# 11).
L______.______________________________________________
PARAGRAPH 11
He had jumped into conclusion when I dropped by the Calapan Church. He disputed
(suzeteo) with me, suborned (hupobal/o) men, stirred up (sugkineo) people, and set up
(histem/) false witnesses. Does this sound familiar, eh? (This was similar as to how
they stepped on Stephen.) I had explained and answered all the above allegations to
you verbally and in writing. I suspected that there was really something fishy behind in
the first place but nobody believed my testimony. This was the reason why I asked you
in my letter, dated 21 February 2002. "Who was my accuser/complainant, the four
members or the pastor?" I could perceive that he had a personal agenda behind the
allegations. (prove me to be wrong.) This pastor had made himself an "agent
provocateur" - one who employed to associate with the members of a group and, by
pretending sympathy with their aims, lead them to commit overt illegal or harmful
effects. Look at this: two witnesses asked for my forgiveness on September 2002 (a
year ago) for testifying fal sely against me because they (tile witnesses) were forced to
write false testimonies and to sign. They were threatened with disciplinary action if they
refused. Last month, another witness/member revealed the same. That was the time I
had revived my hope to make this matter become known finally. I am giving him the
benefit of the doubt; I desperately require an explanation from him personally and in
writing after a reasonable period.
I Nobody believed my testimony:
1. Church, Hindi ko masasabi na ikaw ay tama at sUa ay mali. Hindi ko
I
rin masasabing sUa ay tama at ikaw ay mali. "
2. My Wife, "Hindi ba 't talagang marami kang sinasabi sa mga leaders? "
I NOTE: You attended to the Calapan allegation without the formal complaint,
without knowing who, the cm:nolainants identifYing the charges
. .,i/o \"I)U .<nnbcev.t' tArf\ ' I .
filed agamst me'l\wltnoUVgIvmg me the ngnt to face my complamants and
and without giving me the reason or the sin for my restriction. Your
answer: "Because you went to Calapan Church."
Any testimony is no longer credible when the witnesses do no longer stand for
their testimony. Suzefeo, hupoballo, sugkineo AND hisfemi are grave
offenses.
Page 70/13
PARAGRAPH 12
7. Preaching against Me. This pastor had erred in the fact that he preached from the
pulpit against my integrity and image in such a manner that the whole church became
acquainted with it. To mention some:
a. I am a backslider, a rebel , or an enemy.
b. The reason why I left the UPC was its leadership.
c. I am persuading the AJNC members to join the UPC.
d. I am inviting the AJNC bacKsliders to -UPC.
e. He is Indignant with Brother Joey Espinosa.
f . He is indignant with the mangyans.
g. You could not touch me because I was having you blackmailed.
I am giving him the benefit of the doubt; I desperately require an explanation from him
personally and in writing after a reasonable period.
IOn Sunday, February 1, 2004, moming service, Calapan Church, Paeste
mentioned in the pulpit to the congregation and visitors (attendance was more
than 50) this way: "Ipag-pray ninyo ako mga kapatid dahil sinabi akin ni
Pastor Togle na may DEATIf TIfREAT sa akin ngayon. Ang ADVISER ng mga I
dito ay na?hahasa na ng. itak at na ng.pera para bumili "
barzl ayon sa testimonya ng kamyang asawa (SIS. CynthIa) at mga anak (Kzm &
Karla). " "Pinaiispiyahan ko nga ang mga umalis sa AJNC sa kanilang
pagbisita sa jail dahil hihikayatin nita ang mga miembro sajaii. " "Babalik din
lsila (mga umali5:) sa mundo. .. I,
Page 8 ofl3
CONCLUSIONS:
PARAGRAPH 13
Items 1, 3, 4 and 5 are minor problems. However, items 2,6 and 7 are grave offenses.
I believe him to be wrong on five counts by his own showing listed below:
1. The prohibition to exchange text messages or to write friendship letters, and the
allegati ons against such actions (like dropping by the church) without cause or
without giving me the benefit of the doubt has shown himself to possess evil
sunnlssings (thinking evil about someone, which includes jumping into
conclusion, assuming evil things) . It was displayed by criticism and gossip to
accuse me being an innocent person based on some insignificant thing he has
seen or heard or thought he saw or heard.
2. When he criticized my method of dOing things and my passions by the comparing
of our ministry to my disadvantage, he showed a spirit of envy or jealousy arise in
his heart against me. He allowed a spirit of competition between us.
Covetousness is displayed in the form of jealousy, hatred or evil-talking.
3. When he discussed my private life with other people, even to the point of
preaching it, he showed himself to be a busybody who meddled in my private
affairs and in things outside his authority.
4. He had mounted into the pulpit and impudently insulted me by holding up my
faults or infirmities to public derision, to violate my sensibilities. He had worked
to make sneering allusions to my absence from the organization. He was on
political agenda for railing! Railing is abusing others by words, manifested by
speaking evil of others, by constant criticism, and by slander.
5. Being an Uagent provocateur' to dispute with me, suborn men, stir up people, and
set up false witnesses is an evidence of being an extortioner who obtains
favors, behavior, or promises by force, fraud, blackmail or other undue pressure.
PARAGRAPH 14
I am naturally hurt and offended. This is an out and out offensive, wanton, and
unj ustifiable to leave the Word of God consistently wound and kill me by giving offensive
additions to a weaker person li ke me. This is a devastating assault on my faith (not to
mention if Illad great faith, less faith or no faith at all). The fight is killing me! I fear that
it would drive me mad. Discouraged people do not need critics. They hurt enough
already. They do not need more guilt or piled-up distress. They need encouragement.
They need refuge, a place to hide and heal; not only praying people but a willing, caring,
available someone; a confi dant and comrade-at-arms. They need a sheltering tree to
give reli ef in its cool shade; a massive trunk of understanding, which gives security as
its thick leaves of love wash the face and wipe the brow. Beneath its branches have
rested many discouraged souls! No limit.. . No conditions... No bargains... No
reservations... Not an "ami de cour. "
II Wanton - unjustifiable \'1he. C r ~ Of "" lAIEMr.d..vA f ~ o n /1
Confidant - close friend :3 - 24 - 2JX)'2..
I Comrade - companion
I "Ami de cour" - a friend in the court
I
Page90f13
PARAGRAPH 15
The preacher's task is to proclaim Scripture and give sense to it. All other content is
extraneous. It is not appropriate to attack people for not conforming to biblical
standards because that is not the purpose of preaching. As far as I know according to
what you had taught me, the purpose of preaching is to lead people into a saving
relationship with Jesus Christ, to confirm them in that relationship, and to motivate them
to live according to the new way of life. The purpose is not to win an argument, to
impress people with eloquence, to make people feel good, or to share our
psychological , social , pOlitical, and cultural views. While the specific focus of preaching
wi" vary, every message should in some way inspire the audience to believe in Jesus
and to act upon that faith.
Extraneous - irrelevant, unrelated, unconnected, not pertinent, superfluous, not
on the s u b j e ~ inappropriate, off the point
Sex education is not a topic in the church teaching. like who among the male
I has an aggressive attitude towards sex, low gear, middle gear and high gear;
being nude while battilllg with the same sex is not \wong; swimming with nude
workers is all right. and teaching a female member not to have sex with her
husband for a reason.
PETITION:
PARAGRAPH 16
I am coming to you through this letter with a petition not to allow the preaching of this
pastor to be used against me or mention my name, that is, to degenerate it into scolding
me. I would not indulge with whatever specific church method or diSCipline that you are
about to do. It is church matter, I know. I am just asking you a favor to investigate all
these arguments and it is up to you to judge the cause of stumbling block or an
occasion to fall in his brother's way. I am only asking some help to give me some
peace of mind as a citizen of this country, a human being, and sad to say, not an
Apostolic. I am aSking you neither to deal with my faults nor to comment on my
reacti ons to tile crises (as what you have recently said to my wife) because these would
come later and this letter is not intended for tllem. I am desperate for answers on the
subject matter and nothing more for the time being.
PARAGRAPH 17
I warn you not to sow doubt again on my esteem, image and integrity as a person like
what you had previously done. (You did not set yoursel f to disprove their allegations
nor deny their charges. Conversely, you did not negate my explanations. You had
conel ded: -Hindi ko masasabi na ikaw ay tama at sila ay mali. Hindi ko rin masasabing
sila ay tama at ikaw ay mali." Two contradicting parties could neither be both correct
nor be at false at the same time.) You had left me floating into nowhere with no answer,
and nobody believed my testimony even my wife and my family. I was left feeling
Page 10 of13
"depressed, alone, overlooked, spirituall'y on '!loid,' cold, and barren." And then, you
concluded that the case was dismissed after all those wound incurred from being talked
about in your meeting with the church deacons beyond my knowiedge; after adding -fAt. l8'1
another slash from a deacon who shouted on my face; after bugging me down when the
church was prepared for my restriction? Huh, is the verse on "having a merry heart
because that doeth good like a medicine" a justification for not giving an answer to the
problem? Ma! Have your heart cut and bleed not the blood. Wear my shoes and show
me if you can do the danCing!
PARAGRAPH 18
I am not in the position to teach you, Nevertheless, I suggest that you always seek out
the solution to the problem and encourage the aggrieved party to overcome rather than
just endure it; to prevent the incurring of the wound rather than to cure the incurred
wound. You may be tempted to take the way of least resistance and only offer comfort
and prayer to someone in adversity rather than sincerely try to find the answer. To
inspire a person to overcome is much preferred to offering comfort and encouragement
to endure affli ction and misfortune. In addition, cold logic may be correct in its
judgment, but can never help the individual in trouble.
PARAGRAPH 19
Furthermore, I would like to take this opportunity to request the following, though
outside of the subject matter but has an important implication to me on the present
situation. You believe that one must not necessarily belong to a particular denomination
in order .to be saved, don't you? So, I request that the AJNC refrain from naming
them rebels or tagging them rebellious, just for withdrawing from the
organizati on for your advantage as you have traditionally done in ministerial seminars
where I attended. (In that case, all of us are rebels because the AJNC withdrew from
the old pastor of ACJC.) I request the AJNC refrain from giving bombarding criticrsm to
the UPC because it gives no benefit at auV Let them alone. Let these things be put to
silence. (t K<: DMtiY\ff) DAAY\ _____--,
! <The upe cannot be saved! " says Paeste
'------
PARAGRAPH 20
If withdrawing from the organization results in being disfellowshipped, this is another
subject to be discussed and this letter is not intended to cover it. If a person is given the
allegation of displaying the characteristics or sins stated in either I Corinthians 5: 9-10, 2
Thessalonians 3:6, 11 J 14, 1 Timothy 6: 3-5 or 2 John 9-11, and without due process you
have sentenced to refrain from eating with such people I have no contact with them,
withdraw and have no company with them, not to receive and aid them, this is another
subject to be discussed and this letter is not intended to cover it. However, in case it is
allowable in your by-laws to handle such an argument between one of your pastors and
me, who has withdrawn from the organization and called to be a "rebel ," an "enemy," or
Page 11 0/13
a "backslider " I am appealing to the AJNC Board to make
investigations within a reasonable time. I am willingjready to
present the local church congregation of Calapan City including the three members who
witnessed against me on February 2002 as my witnesses with their permission to
adduce the allegations mentioned here. Furthermore, I am willing and ready to present
the photocopi es of four certified and signed testimonies from four witnesses/members,
dated February 10, 2002, and the communications between Fermin Castillo and me
(original and duplicate) to exhibit the truthfulness of my statement. Text messages have
been deleted from our cellular phone and onty the testimonies of the concerned people
will prove our credibiiity. If this pastor accepts all these allegations and repents, he is
pardoned. However, I will require him to make a public
apology With my presence in Batangas and Calapan
pulpits where he had offended me, and then make
restitutions. Else, the fight is still on.
PARAGRAPH 21
After breaking the argument off, I have the intention to discuss other arguments and
they may be tackled further as the case may be , as time permits, or if I do not get mad
(hope I won't). After clearing out, I have the intention to move away to another place
where nobody knows me, where nobody wi ll look back to my past, where J would start
anew. I have learned much.
PARAGRAPH 22
HEYI IT'S A FOUL PLAY
A virelay made to convey gainsay does bewray.
Surely, it does not allay the heart but does dismay_
Whoever is trapped while on his way is a sure prey.
What a sunny day to anyone will become gray.
It puns anyone to death, sad to say.
Page 12 0/13
So, I pray not to delay even if I am away,
Or, astray if this is what you want to say.
He has to repay because it is a foul play.
Okay?
(written on 1 June 2002)
VIRELA Y - an old French verse fonn having a refrain and composed wholly
by two r h y m e s ~ also, one composed of stanzas each of which ha.'":; two rhymes,
one new and the one repeated from the preceding stanza The unused rhyme of
the fi rst stanza takes the place of the new rhyme in the last.
I GAINSAY - contradiction
BEWRA Y - to expose, betray, reveal, disclose
PUN - to persuade or affect by playing on words of the same sound but
different meanmgs or on different applications of a word
7
for the witty effect
Ashimoto ni hi ga tsuku! Zen wa isoge.
Ashimoto ni hi ga tsuku! - Feel the heatl
Zen wa isoge. - Good things must be implemented fa.'":;t/
Nelson P. Maranan
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