Regional Ecumenical Council in the Cordillera

Regional Ecumenical Council in the Cordillera RECCORD is a fellowship of Christian Churches in the Cordillera. (Excerpt from RECCORD Constitution & By-Laws)

Believing in a compassionate God moving in history and human experience, we seek to fulfill our common calling to serve God among our people. Our Vision
We in the RECCORD envisions a UNITED, TRANSFORMED and COMPASSIONATE Church and Society dignified by God’s grace towards LIFE in ABUNDANCE with INTEGRITY. Our Mission
As a fellowship of churches, RECCORD is called to build the communities of faith, love, justice and peace for the proclamation of the good news and upholding the integrity of God’s creation. Our Goals
In these challenging times, we shall strive for:
Rejuvenated and strengthened local ecumenism among RECCORD members and other faith in the communities for wholistic salvation.
Addressed root causes of armed conflict towards just and lasting peace and the realization of basic human rights.
Established programs and ministries addressing food security, access to productive lands and provision of basic social services for the indigenous peoples and peasants.
Increased resilience of churches and Communities to climate and disaster risks and uphold ecological justice. Our aims
Promote the growth of ecumenical unity and cooperation among its constituents in the region.
Serve as a channel for united witness and common action.
Protect the fundamental rights of people and uphold the integrity of creation.
Facilitate exchange and sharing of information, mutual assistance and support among the constituent churches.
Coordinate inter-regional programs and projects, consultation and conferences. We, Christians from various churches,
Who are called to be one in Christ,
So that the World may believe,
Declaring our Faith in God who made the Heavens and the Earth,
Saves and sustains creation
in Jesus Christ our Lord and Savior,
And empowers and renews creation,
in the Holy Spirit,
Believing that we are created
in God’s image,
And are called to worship
and serve God,
Proclaiming the Good News,
Building communities of
Love, Justice and Peace, and
Upholding the Integrity of Creation,
Declare our Solidarity with the Peoples of the Cordillera.

Department of Migrant Workers Regional Office - Cordillera Administrative Region (DMW-CAR), RECCORD, and the Roman Catho...
20/08/2026

Department of Migrant Workers Regional Office - Cordillera Administrative Region (DMW-CAR), RECCORD, and the Roman Catholic Diocese of Baguio came together to explore the institutionalization of SHIELD-Cordillera—a collaborative protective network for migrant workers, families, and communities.

Building partnerships. Strengthening protection. Serving communities.

A moment of unity, solidarity, and shared commitment.Faith in the Service of the People.
20/08/2026

A moment of unity, solidarity, and shared commitment.
Faith in the Service of the People.

An Ecumenical Day of Witness and Solidarity with Indigenous Peoples for Land, Life, and Rights‎‎August 17, 2026 | Easter...
19/08/2026

An Ecumenical Day of Witness and Solidarity with Indigenous Peoples for Land, Life, and Rights

‎August 17, 2026 | Easter College Gymnasium, Baguio City

‎Despite the weather, around 300 participants gathered at the Easter College Gymnasium for Timpuyog ti Pammati, an ecumenical day of witness and solidarity with Indigenous Peoples for Land, Life, and Rights.

‎The gathering began with the narration of the Altar and its context, inviting everyone to reflect on what the altar represents in the midst of the realities faced by Indigenous Peoples and communities.

‎The Altar and Our Suffering brought us into the painful realities of communities whose ancestral lands, livelihoods, cultures, and ways of life continue to face threats. The altar became a sacred space where the suffering of the people was remembered, acknowledged, and brought before God.

‎The Altar and Our Threatened Hope reminded us that even when hope is challenged by displacement, environmental destruction, injustice, and the continuing threats to ancestral lands, hope is not extinguished. We gathered the pain and struggles of the people and placed them before God, trusting that faith can nurture courage and collective action.

‎The procession became more than an opening movement. It expressed our commitment to walk with Indigenous Peoples in their struggles for land, life, dignity, justice, and rights.

‎Through the Ecumenical Service, we celebrated our unity in faith and our shared calling to stand with communities whose lives and livelihoods are affected by threats to their lands, culture, environment, and collective rights.

‎We listened to testimonies from Indigenous communities across Benguet, Abra, Apayao, and Environmental and Human Rights Defenders. Their stories revealed continuing struggles to defend ancestral lands, communities, culture, livelihoods, and collective rights. Yet, beyond the struggles, we heard stories of courage, resilience, determination, and hope.

‎Their testimonies reminded us that the struggle for land is a struggle for life; the defense of culture is a defense of identity and dignity; and the protection of ancestral territories is also a commitment to the integrity of creation.

‎Guided by Exodus 1:13–21, we were reminded of the courage of those who refused to participate in oppression and chose to protect life. The story of the Hebrew midwives challenges us to discern where we stand when life and dignity are threatened. Faith calls us not to remain silent in the face of injustice, but to resist oppression, choose life, and act with courage.

‎We affirm that Indigenous Peoples are created in the image of God, endowed with wisdom, knowledge, and capacity to care for their ancestral lands, communities, cultures, and the whole creation. Their voices, experiences, traditional knowledge, and aspirations must be heard and respected.

‎As an ecumenical community, we recognize that solidarity is more than presence. It calls us to listen deeply, accompany faithfully, speak courageously, and act collectively.

‎Therefore, we call on churches, faith communities, organizations, institutions, advocates, and all people of goodwill to uphold the rights of Indigenous Peoples; protect ancestral lands and territories; respect self-determination and meaningful participation; defend the integrity of creation; amplify Indigenous voices; and strengthen ecumenical and community-based solidarity through accompaniment, advocacy, education, and concrete action.

‎Timpuyog ti Pammati is not merely a gathering that ends with today's program. It is a continuing call to walk together. We are called to accompany communities in their struggles, strengthen one another in hope, and translate our faith into action.

‎We carry with us the testimonies we have heard, the prayers we have lifted, the stories we have shared, and the commitments we have made.

‎We have heard their testimonies.
‎We affirm their rights.
‎We stand with them.

‎May our churches and faith communities continue to be a presence of hope, courage, and solidarity.

‎May our faith be expressed not only in worship, but also in our willingness to serve the people, defend life, seek justice, and care for creation.

‎United in Faith, Witness, and Solidarity.
‎‎For Land. For Life. For Rights.
‎‎Faith in the Service of the People.


Midwives in Safeguarding Land, Life, and RightsThe story of Shiphrah and Puah presents the midwives as practitioners of ...
19/08/2026

Midwives in Safeguarding Land, Life, and Rights

The story of Shiphrah and Puah presents the midwives as practitioners of civil disobedience and prototypes of resistance. Pharaoh’s authority was powerful, but it was not absolute. When human authority becomes an instrument of death, faithfulness to God may require resistance. The midwives chose life over obedience to a death-dealing command.

Their resistance speaks to our struggle for land, life, and rights. To safeguard rights and resources is to safeguard life. To safeguard the land is to safeguard the future. The people who defend their communities, livelihoods, and environment place themselves between vulnerable life and the machinery of destruction.

The midwife is an important image. A midwife does not create life; she protects and accompanies life in its moment of vulnerability. Thus, we ask: Who is laboring in pain? Who is under threat? Who is vulnerable before today’s Pharaohs? To become midwives is to stand between the vulnerable and systemic violence.

And notice the irony of the biblical story: the mighty ruler is unnamed, while the midwives are named. Pharaoh is remembered only by his title; Shiphrah and Puah are remembered by name because they chose life.

So let us become midwives. Let us defy the dictates of apathy. Let us have the courage to speak, to resist, and to stand with those whose land, life, and rights are threatened.

Let us become midwives. Let us stand where life is at risk. Let us safeguard land, life, and rights.


DISASTER RELIEF MISSION | A MINISTRY OF PRESENCE AND SOLIDARITY“Do not forget to do good and to share with others, for w...
14/08/2026

DISASTER RELIEF MISSION | A MINISTRY OF PRESENCE AND SOLIDARITY

“Do not forget to do good and to share with others, for with such sacrifices God is pleased.” — Hebrews 13:16

We give thanks to God for the opportunity to serve families affected by the recent disasters in Baguio City.

Our sincere thanks to UCCP North Luzon East Jurisdiction, Ecumenical Theological Seminary, RECCORD, CYAF-UCCP Baguio, and The United Methodist Church, and to all our volunteers, partners, donors, responders, and everyone who shared their time, resources, prayers, and helping hands.

We were able to share 150 packed meals, 150 packed snacks and camote with 29 families, as well as volunteers and responders at Baguio International Academy, Guisad Surong Barangay Hall, and Cathedral of the Resurrection Twin Chapel.

More than food, we shared presence, compassion, prayers, and hope.

Thank you for making this mission possible. May we continue to do good, share with others, and serve with love.

To God be the glory! 🙏❤️

Timpuyog ti Pammati – An Ecumenical Day of Witness and Solidarity with Indigenous Peoples for Land, Life, and Rights wil...
13/08/2026

Timpuyog ti Pammati – An Ecumenical Day of Witness and Solidarity with Indigenous Peoples for Land, Life, and Rights will now be held on August 17, 2026 (Monday) at the Easter College Gymnasium, Baguio City.

The activity was previously postponed due to the forecast of heavy rains. We are pleased to announce that the event has been RESCHEDULED TO AUGUST 17, 2026 from 9:00am to 12:00nn.

We invite everyone to join us as we come together in faith, witness, and solidarity with Indigenous Peoples for Land, Life, and Rights.

Thank you for your understanding, cooperation, and continued solidarity.

See you on August 17!
Please stay safe, everyone. 🙏

10/08/2026

Dear God,

We fervently pray for those who have the capacity to share, care, and extend help to others. May our churches be safe spaces where people can find refuge, comfort, and hope in these difficult times.

Stretch Your loving arms over our nation and guide us through this crisis. May we continue to build a better nation where justice, compassion, and accountability flow freely.

10/08/2026

Kumusta mga kagardinero, baka may nakamembro sa inyo sa RSBSA magreport na ng typhoon damages gamit ang format

PUBLIC ADVISORYThe organizers of Timpuyog ti Pammati – An Ecumenical Day of Witness and Solidarity with Indigenous Peopl...
09/08/2026

PUBLIC ADVISORY

The organizers of Timpuyog ti Pammati – An Ecumenical Day of Witness and Solidarity with Indigenous Peoples for Land, Life, and Rights, scheduled on August 10, 2026, at Easter College Gymnasium, announce that the event is POSTPONED UNTIL FURTHER NOTICE due to the forecast of heavy rains today and in the coming days.

We prioritize everyone’s safety and well-being.

The new date will be announced on Tuesday next week. We will inform everyone immediately once the rescheduled date is confirmed.

Thank you for your understanding, cooperation, and continued solidarity.

Please stay safe, everyone. 🙏

08/08/2026

𝗧𝗵𝗶𝗿𝘁𝗲𝗲𝗻 𝗬𝗲𝗮𝗿𝘀 𝗔𝗳𝘁𝗲𝗿 𝘁𝗵𝗲 𝗚𝗼𝗹𝗱𝗲𝗻 𝗥𝗶𝗰𝗲 𝗨𝗽𝗿𝗼𝗼𝘁𝗶𝗻𝗴: 𝗥𝗲𝗰𝗹𝗮𝗶𝗺𝗶𝗻𝗴 𝗕𝗶𝗼𝘀𝗮𝗳𝗲𝘁𝘆 𝗯𝘆 𝗮𝗻𝗱 𝗳𝗼𝗿 𝘁𝗵𝗲 𝗙𝗶𝗹𝗶𝗽𝗶𝗻𝗼 𝗣𝗲𝗼𝗽𝗹𝗲

Thirteen years ago today, on 8 August 2013, farmers, Indigenous Peoples, rural women, youth, scientists, environmental advocates, and local communities gathered in Camarines Sur to uproot the field trial of genetically modified (GM) Golden Rice. More than an act of protest, the uprooting was a collective assertion that decisions capable of transforming agriculture, biodiversity, public health, and food systems must never be removed from democratic scrutiny nor imposed upon farming communities under the guise of scientific inevitability.

For thirteen years, the Golden Rice uprooting has been portrayed by its critics as an attack on science. Yet history has unfolded differently. Rather than diminishing its significance, the years that followed have revealed the very questions that the farmers and communities raised in 2013: Who decides what technologies enter our fields? Who bears the risks when things go wrong? And who should have the power to regulate technologies that may irreversibly affect biodiversity, ecosystems, and future generations?

The legal battles that followed did not merely revisit the controversy over a single genetically modified crop but rather completed the unravelling of the profound weaknesses of the country's GMO regulatory and risk assessment system. In 2023, the Supreme Court issued a Writ of Kalikasan, and in April 2024, the Court of Appeals granted the privilege of the Writ, ordering the cessation of the commercial propagation and related activities involving Golden Rice and Bt Eggplant. In applying the precautionary principle, the Court recognized that where scientific uncertainty persists over potential environmental and health harms, the protection of constitutional rights and ecological integrity must prevail.

More importantly, the Court's ruling exposed the weaknesses of the Philippine government's current biosafety system, particularly Joint Department Circular No. 1, Series of 2021 (JDC 2021-1). Instead of protecting the Filipino people's constitutional right to a balanced and healthful ecology from the possible risks of genetically modified organisms (GMOs), the current rules have too often worked as a rubber stamp, making it easier to approve GMOs than to carefully examine their long-term impacts on people, farmers, biodiversity, and the environment. It demonstrated that biosafety cannot remain dependent on a fragmented system where institutions tasked with promoting biotechnology are also entrusted with regulating its risks. The Golden Rice case did not end the biosafety debate but rather exposed why the Philippines urgently needs a People-Led Biosafety Law founded on independence, transparency, accountability, and meaningful participation by farmers, scientists, Indigenous Peoples, consumers, and local governments.

The struggle that began in Camarines Sur thirteen years ago continues across the country.

In Negros Island, farmers and civil society organizations remain vigilant against renewed efforts to introduce genetically modified crops despite the island's long-standing commitment to ecological agriculture and organic farming. Their continuing resistance reflects a broader determination to protect local biodiversity, farmer-managed seed systems, and the integrity of agroecological food production.

Meanwhile, in Oriental Mindoro, farmers, scientists, local governments, and people's organizations continue defending the province's GMO-free policy from persistent attempts to weaken or dismantle local biosafety protections. The campaign in Mindoro reminds us that biosafety begins with the right of communities to shape the future of their agriculture, protect their environment, conserve biodiversity, and determine the food systems that will nourish present and future generations.

At the same time, biotechnology continues to expand under the country's flawed biosafety framework. Even while Golden Rice remains under judicial restraint, regulators are moving forward with new genetically engineered products, including High Zinc Rice, another biofortified genetically modified rice promoted as a nutritional intervention. At the same time, Memorandum Circular No. 8 has further weakened biosafety oversight by exempting certain gene-edited plants from the full biosafety approval process, despite the continuing scientific debate over their potential environmental, health, and socioeconomic impacts. Together, these developments show that instead of learning from the lessons of the Golden Rice case, the government continues to open the door to new genetic technologies under a regulatory system whose weaknesses have already been exposed by the courts. The issue is no longer confined to Golden Rice or any single genetically modified organism; it is about whether the country has a biosafety system capable of independently assessing cumulative environmental, health, socioeconomic, and cultural impacts before irreversible decisions are made.

This challenge becomes even more urgent as agriculture enters the age of artificial intelligence, gene editing, synthetic biology, and increasingly automated biotechnology. AI is accelerating the design, development, and commercialization of genetically engineered organisms at unprecedented speed. While these technologies are promoted as innovations capable of addressing hunger, malnutrition, and climate change, they also multiply uncertainties, expand corporate control over agricultural technologies, and outpace the capacity of existing regulatory institutions. Without democratic oversight, precaution, and independent scientific evaluation, technological acceleration risks outstripping society's ability to govern its consequences.

The Philippines therefore needs more than incremental reforms. It needs a biosafety regime fundamentally reoriented toward the public interest. It must establish an independent biosafety system free from institutional conflicts of interest; fully operationalize the precautionary principle; require independent and transparent environmental, health, and socioeconomic impact assessments; uphold the authority of local governments to adopt stronger biosafety protections; recognize farmers' rights and Indigenous Peoples' rights as central pillars of biosafety governance; ensure public participation at every stage of decision-making; and establish clear liability for genetic contamination and environmental harm.

Indeed, biosafety cannot be reduced to laboratory data or confined to administrative procedures. It is inseparable from food sovereignty, environmental justice, farmers' rights, biodiversity conservation, and the constitutional right of every Filipino to a balanced and healthful ecology.

As we commemorate the thirteenth anniversary of the Golden Rice uprooting, we honor the courage of the farmers and communities who stood in defense of their fields, their seeds, and their future. Their action remains a powerful reminder that science must serve the people—not the other way around.

The struggle for biosafety did not end in that field thirteen years ago. It continues today in Negros, in Mindoro, and in every community defending biodiversity, seed sovereignty, and democratic control over agriculture.

Defend biodiversity. Uphold food sovereignty. Advance people's science by and for the Filipino farmers!

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