Miguel de Benavides Library - Digital Collection

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UST MIGUEL DE BENAVIDES LIBRARYUST MIGUEL DE BENAVIDES LIBRARY

The Official inTerdiOcesan BulleTin

VOl. lXXXiX nO. 901

since 1923

Boletín Eclesiástico de Filipínas

FINAL NOV-DEC 2013.indb 1 11/7/13 1:57 PMUST

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BOLETĺN ECLESIÁSTICO DE FILIPĺNASThe Official Interdiocesan Bulletin

since 1923

Boletín Eclesiástico de Filipínas, the Official Interdiocesan Organ of the Philippines, is published bi-monthly by the University of Santo Tomas. Advertising and subscription inquiries should be addressed to the Business Manager, and should be guided by the following Subscription Rates: ONE YEAR PER COPY

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BOLETÍN ECLESIÁSTICO DE FILIPÍNASEcclesiastical Publications OfficeUniversity of Santo TomasEspaña Blvd., Manila 1015 PhilippinesTEL NO.: (63-2) 406-1611 loc. 8251TELEFAX: (63-2) 740-9710E-MAIL: [email protected], [email protected]: http://boletineclesiastico.ust.edu.ph /

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LOUIE R. CORONEL, O.P.Editor

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Printed by: ERES BOOKS PUBLISHING, INC.

also available PHILIPPINIANA SACRAVolume XLVIII Number 145 September-December 2013

http://philsacra.ust.edu.ph/

an


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HAGIOGRAPHY v-xii

HIS HOLINESS POPE FRANCISwww.donorione.org / CBCP News

Video Message during the Beatification of the 522 Martrys of Spanish Civil War

Blessed Ricardo Gil Barcelón (1873-1936)Blessed José María of Manila (1880-1936)

PRAYERS

xii-xiv

HIS EMINENCE LUIS ANTONIO G. CARDINAL TAGLE, D.D.

Panalangin para sa Zamboanga

Panalangin at Pahayag para sa Million People March laban sa Katiwalian

STATEMENTS

xv

Mindanaoan Arch/BishopsWe want Peace, not War: A Statement of the Catholic Bishops of Mindanao

xvii

HIS EXCELLENCY SOCRATES B. VILLEGAS, D.D.

The Church and the Pork Barrel Protest: A Letter of Archbishop Socrates Villegas to the Priests of Lingayen-Dagupan

xxiii

HIS EXCELLENCY JOSE S. PALMA, D.D.

“Hate evil and Love Good and Let Justice Prevail…” (Amos 5,15): A CBCP Pastoral Statement on the Pork Barrel

EVENTS

xxvi

www.catholic-hierarchy.orgEvents in the Philippine HierarchySeptember to October 2013

xxvii

HER EXCELLENCYMERCEDES A. TUASON

An invitation for the Blessing of the Image of San Pedro Calungsod by His Holiness Pope Francis at St. Peter's Basilica

CIRCULAR LETTERS

xxviii


Circular Letter on the Recitation of the Prayer of St. Michael the Archangel in all Masses in the Philippines

xxix


Circular Letter on the Celebration of the Marian Day in the Year of Faithon October 13, 2013

xxx

HIS EXCELLENCY BUENAVENTURA M. FAMADICO, D.D.

Circular Letter on the Suspension of Fr. Roy H. Alipio of the Diocese of San Pablo

EDITORIAL

739

LOUIE R. CORONEL, O.P.What happened to my First Dominican Habit?

FEATURES 743

HIS HOLINESS POPE FRANCISAddress of Pope Francis to the Pontifical Ecclesiastical Academy


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HIS HOLINESS POPE FRANCISAddress of Pope Francis to Seminarians, Novices and those discerning their Vocation

757

HIS HOLINESS POPE EMERITUSBENEDICT XVI

Vocation as a Sign of Hope Founded in Faith

763

Source: The Gift of LifeThe Richie Fernando, SJ Story (1970-1996)

DOCUMENTATION

765

HIS HOLINESS POPE FRANCISThe Homily of Pope Francis on the Occasion of the Day of the Seminarians, Novices and those Discerning their Vocation

769

Congregation for the ClergyWorld Day of Prayer for the Sanctification of Priests

779

Congregation for the ClergyLetter to Seminarians on the Occasion of the Day for the Sanctification of Priests

785

HIS EMINENCEMAURO CARDINAL PIACENZA, D.D.

A Letter to the Mothers of Priests and Seminarians

HISTORY

789

ERICSON M. JOSUÉBishop Juan de la Fuentes Yepes and the Vision of a Conciliar Seminary in Vigan (ca. 1756)

CANON LAW

811

DEAN JOHNPAUL D. MENCHAVEZIs Man really Capable of Giving himself entirely "Till Death Do Us Part"?

REFLECTIONS

817

JOAN CHRISTI S. TROCIOPagtawag, Pagtugon

HOMILIES

829

KIRK M. OBCEMIA (San Pablo)ERNIE JUN KAROL G. CARPIO (Kalibo)

JESS ELMER J. EBRO (Bacolod)www. torch.op.org

Sunday HomiliesNovember-December 2013

NECROLOGY 849

Most Rev. Maximiano T. Cruz, DDRev. Fr. Vicente G. Cajilig, OPRev. Fr. Antonio G. Cabezón, OP

Rev. Fr. Ruben J. VilloteRev. Fr. Gerardo Giovanni R. TapiadorSec. Jesus M. Robredo

INDEX 857


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Video Message of His Holiness Pope

Francis during the Beatification of the 522 Martyrs of Spanish Civil War

Tarragona, 13 October 2013

Dear Brothers and Sisters, good morning.

I happily join all the participants in this celebration, being held at Tarragona, in which a great number of pastors, consecrated persons and lay faithful are proclaimed blessed martyrs.

Who are the martyrs? They are Christians won by Christ, disciples who learned well the meaning of “loving to the end”

that took Jesus to the Cross. There is no such thing as love in parts, in portions. Love is total: and when one loves, one loves to the end. On the Cross, Jesus felt the weight of death, the weight of sin, but He entrusted Himself wholly to the Father and He forgave. He hardly spoke but gave His life. Christ goes before us in love; the martyrs have imitated Him in love to the end.

The Holy Fathers say: “Let us imitate the martyrs!” We always have to die a bit to come out of ourselves, of our egoism, our wellbeing, our sloth, our sadness, and open ourselves to God, to others, especially the most needy.

Let us implore the intercession of the martyrs to be concrete Christians, Christians with works and not words; so as not to be mediocre Christians, Christians varnished with Christianity but without substance. [The martyrs] were not varnished; they were Christians to the end. Let us ask them for their help to maintain our faith firm, even if there are difficulties, and thus be leaven of hope and architects of brotherhood and solidarity.

And I ask you to pray for me. May Jesus bless you and the Holy Virgin take care of you.


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Blessed Ricardo Gil Barcelón (1873-1936)

An Alumnus of the University of Santo Tomas

Blessed Ricardo Gil Barcelón was born in Manzanera, Teruel, Spain on 27 October 1873. He came from a noble and wealthy family. His parents Francisco Gil and Francisca Barcelón led him, together with his three brothers and six sisters, to an

exemplary Christian life. They gave special attention to the poor who habitually knocked the door of their house. He later wrote: “Mi madre me

enseñó a pensar en los pobres — ‘tener un gran corazón.’”(My mother taught me to think about the poor — ‘have a big heart.’)

In 1885, he entered the seminary where he was described as “diligente

y estudiante capaz” (diligent and capable student) even though he was only 12. Four years later, by the will of his father, he enrolled at the Escuela Normale de Teruel to become a teacher. Unfortunately, on several occasions, he had verbal confrontations with the Director of the school, a mason, who lost no opportunity to mock our faith, our religion and our Church. The defense of truth was of higher value than his personal interests, even if it cost his expulsion from that school, in spite of his preparation for the final examinations.

He was only 20 y/o when he was sent to the Philippines as a soldier during the Spanish-American War. At the battlefield, his life was seriously

HAGIOGRAPHY


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imperiled so he invoked the intercession of the Blessed Virgin Mary. His opponents suddenly stopped their advance and he was saved after following a strong light that led him to the Spanish camp. He spent more than 12 years in the Philippines, from 1893 to 1905, during its transition from the Spanish Crown to the American Regime.

He completed his Philosophy and Theology studies at the University of Santo Tomas (UST) in Manila, and was eventually ordained as priest on 24 September 1904. He was later appointed as the chaplain of the Apostolic Delegation. In 1905, he returned to Spain; and in 1907, he entered the Orden

de Predicadores as a novice. After a thorough discernment, he realized that to be a Dominican was not his vocation. He also spent nine months with the Terciarios Capuchinos Torrentes; but even then he had not found his vocation. He decided to spend a few months alone as a hermit for he had not yet realized what the Lord wanted from him. He told his father: “Tengo

una maraña de pensamientos y deseos que ni siquiera puedo poner con el

fin de entender algo.” (I have an entanglement of thoughts and desires that I cannot even put in order to understand something.”

To understand the will of God upon him, he made a bold decision to walk a pilgrimage of prayer and penance from Spain to Italy. It took him two months to reach the Eternal City. In 1910, he met St. Luigi Orione (1872-1940), founder of the “Figli della Divina Provvidenza” (Sons of Divine Providence). This meeting gave a twist to his spiritual life. It was surely Divine Providence, which brought about the meeting between Fr. Gil Barcelón and Don Orione in Rome on 4 February 1910; after which the Founder received him into the Congregation. He worked in different houses in Italy (Cassano Jonio, Reggio Calabria, Tortona and Rome), taught Spanish to the missionaries, and opened the first Orionine house in Spain (December 1930), being a pioneer of the Congregation there. We can imagine how he must have shared his experience in the Philippines with the priests, the seminarians and the people as well as with St. Luigi Orione, telling them all about his stay there, his time in the army, his studies at UST, his vocation and so on; and describing the country, its customs and its religious traditions among others.

On 2 January 1928, he was sent back to the Santuario de Cassano

Jonio, where he had to face a terrible ordeal of life: he was charged with the murder of a girl whose body was found nearby. He was arrested on


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charges completely arbitrary and biased which ended after two months of unjust imprisonment, with full acquittal “for lack of evidence and

unfounded suspicions” as reported in L’Osservatore Romano on 15 July 1928. The hermit who was arrested with him, did not pass the test, and after leaving the prison, died of misery and despair. He was then sent by Don Orione to Villa Moffa, the seat of the novitiate, to recuperate physically and spiritually.

In 1930, he eventually returned to Spain to establish his Congregation and this was the eve of the bloody civil war. On 1 August 1936, Fr. Ricardo and the aspirant Antonio Arrué (1908-1936) were arrested during the persecution of the Catholic Church in the Spanish Civil War despite the protests of the people who admired them. The militant communists and anarchists arrived under the pretext of inspecting their apartment of suspected bombs. But what they found was only a luggage with prayer books and personal clothings.

There was no precise information of the events that happened after the arrest, except that they were taken to El Saler, a beach about ten miles from Valencia. They were asked to shout “¡Viva la FAI!” (Federación

Anarquista Internacional), if they wanted to be saved, but Fr. Ricardo, raising the crucifix shouted “¡Viva Cristo Rey!” In response, he was immediately shot with a bullet in the head. Antonio was quick to support him while he was dying, slumped to the ground. Seeing this act of mercy, a member of the militia hit him violently with the butt of his gun, crushing his skull.

Fr. Ricardo and Antonio are two witnesses to the faith in the procession of the Christian martyrs of the Church in Spain. None of the thousands of martyrs during the 1931-1939 civil war waged war against another: they were innocent victims, faithful to Christ. Fr. Ricardo and Antonio, along with other martyrs of the religious persecution during the Spanish Civil War, were beatified on 13 October 2013 in Tarragona, Spain during the first year of the Pontificate of Pope Francis.n

Sources: Peloso, Flavio. También Vosotros Beberéis mi Cáliz: El Padre Ricardo

Gil Barcelón y Antonio Arrué Peiró. Mártires Orionistas en España. Roma: Claret, 2004; Sito Ufficiale della Piccola Opera della divina Provvidenza (www.donorione.org)


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Selected Tweets of Pope FrancisOctober 2013

The Holy See Press Office officially announced the presence of the Holy Father on Twitter. Pope Emeritus Benedict XVI sent out his first tweet on 12 December 2012 under the username @pontifex. Pope Francis continued the use of social media to communicate his intentions.

To follow Jesus means putting Him first, and stripping ourselves of all the things that oppress our hearts. (19 October 2013)

If we are to know the Lord, we must go to Him. Listen to Him in silence before the tabernacle and approach Him in the Sacraments. (21 October 2013)

The crucifix does not signify defeat or failure. It reveals to us the Love that overcomes evil and sin. (22 October 2013)

Being a Christian means renouncing ourselves, taking up the cross and carrying it with Jesus. There is no other way. (24 October 2013)

The “throw-away” culture produces many bitter fruits, from wasting food to isolating many elderly people. (25 October 2013)

Too often we participate in the globalization of indifference. May we strive instead to live global solidarity. ( 27 October 2013)

Our prayer cannot be reduced to an hour on Sundays. It is important to have a daily relationship with the Lord. (17 October 2013)n


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Blessed José María of Manila

(1880-1936)An Alumnus of the University of Santo Tomas

A Filipino Catholic missionary has moved a step closer to sainthood after the beatification of Franciscan Capuchin Father José María de Manila (Eugenio Sanz-Orozco Mortera). The ceremony was held in Tarragona, Spain on 13 October 2013

led by Cardinal Angelo Amato, prefect of the Congregation for the Causes of the Saints, in behalf of His Holiness Pope Francis.

The missionary was born in Manila of Spanish parents on 5 September 1880. He was the son of Don Eugenio Saz-Orozco, the last Spanish mayor of Manila and Doña Feliza Mortera y Camacho. Though his baptismal certificate was burned during the Liberation of Manila in 1945, his school records from the University of Santo Tomas (UST) showed that he is a ‘natural de Manila’. All his biographies from Spain also showed that he was born in Manila.

Blessed José María was among the 500 Spanish martyrs who died in the religious persecution of the 1930s, which includes 32 Capuchins — among them 20 priests and 12 lay religious brothers. He spent his initial years of education at the Ateneo de Manila University, San Juan de Letran and UST. He stayed in the Philippines until he was 16 years old after


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which, as was customary then, he pursued further studies in Spain. Inspite the objections of his parents, he eventually fulfilled his desire to become a Capuchin priest. Records show that he had his simple profession in Lecaroz (Navarra, Spain) on 4 October 1905, his solemn profession on 18 October 1908 and was ordained a priest on 30 November 1910.

He remained a Filipino at heart throughout his years in Spain, desiring to return to the Philippines to serve the local Church. Circumstances, however, prevented him to fulfill his dream of coming back to the land of his birth, yet he still offered his life for the Gospel he zealously preached in Spain and longed to proclaim in his native land. On 20 July 1936, due to the savage acts perpetuated by anarchist and Marxist troops against the Christian religion and their ministers, several religious, including Father José, were forced to abandon their convents in Madrid. It was on 17 August 1936 when the Filipino priest was executed at the gardens of the Cuartel de la Montaña, a military building in Madrid.

It should be noted that in cases of martyrdom the miracle required for beatification can be waived. For beatification of a martyr who died because of ‘odium fidei’ (out of hatred for the faith), a miracle is no longer needed. But for canonization, a miracle is needed. Bl. José María of Manila.was beatified on 13 October 2013 in Tarragona, Spain. n Source: CBCP News

Panalangin para sa ZamboangaLUIS ANTONIO CARDINAL TAGLE, D.D.

Mapagmahal na Diyos, nilikha Mo ang daigdig bilang sagisag ng pag-ibig Mo. At nilikha Mo ang tao bilang katiwala Mo sa pangangasiwa sa mundo. Maganap nawa ang maganda Mong panukala sa Zamboanga. Padaluyin Mo

ang pagmamalasakit at pagmamahalan. Hadlangan Mo po ang pagkalat ng karahasan. Mamayani nawa ang makatao at marangal na hangarin sa puso ng bawat isa. Puksain Mo ang mapanirang hangarin. Maghari nawa ang Inyong katuwiran, katarungan at kapayapaan sa Zamboanga. Amen.n


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xiiixiiiSTATEMENTS

Panalangin at Pahayag para sa

Million People March

laban sa Katiwalian2 Agosto 2013

LUIS ANTONIO CARDINAL TAGLE, D.D.

Panalang in

Mapagmahal na Dios, salamat po sa Inyong kabutihan sa amin. Salamat sa mga dakilang Pilipino at aming ginigiliw na bayan. Patawarin din po Ninyo kami sa aming pagkakasala, pagmamalabis at maraming pagkukulang. Samahan po

Ninyo ang aming pagtitipon sa araw na ito.

Lumambot nawa ang mga pusong nagmamatigas. Mabuksan nawa ang mga matang nabubulagan. Magwika nawa ng katotohanan ang dilang nauutal. Maging payak nawa ang nalulong sa karangyaan. Makipagkapwa-tao nawa ang nahuhumaling sa sarili. Marinig nawa namin ang hikbi ng mahihirap. Maglingkod nawa kami nang walang hinahanap na kapalit. Maging marangal nawa kami sa lahat ng aming iisipin at gagawin. Maghari nawa ang Inyong katarungan sa Ngalan ni Jesukristo at lakas ng Espiritu Santo. Amen.


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Pahayag

Mabiyayang Araw ng mga Bayani sa inyong lahat! Tayo na pong magbayanihan – bayani...bayanihan! Ang ibig sabihin po ay sama-sama at sabay-sabay na maging bayani. Kapag sinabi nating kainan, sabay-sabay kumakain. Kapag sinabi

nating tawanan, sabay-sabay na tumatawa. Kapag sinabi nating bayanihan, sabay-sabay maging bayani!

Inaanyayahan ko po ang lahat na atin pong tingnan, dinggin at mahalin ang mga dukha at naghihirap bilang mga tunay nating kapwa at kapatid. Atin din pong damahin ang tibok ng puso ng ating bayan at pakinggan din po natin ang tinig ng Diyos lalo na sa ating konsyensya.

Sa atin pong pagkatao, pamilya at barkada, sa ating palengke, bangketa at bangko, sa ating paaralan, tanggapan at kalakalan, sa atin pong TV, radio at sine, sa atin pong mga texts, internet at web, sa atin pong mga presinto, kampo at korte, sa ating mga sambahan, moske at simbahan, sa ating kongreso, senado at ehekutibo, sa atin pong ilog, dagat at himpapawid, sa ating kabundukan, kaparangan at kapatagan, sa ano mang bahagi at bansa ng mundo –

Patunayan natin na MARANGAL ANG PILIPINO. Bakit marangal? MARANGAL dahil may takot sa Diyos, may paggalang sa buhay, may pagpapahalaga sa kapwa tao, may pagmamalasakit sa bayan at pag-aaruga sa kalikasan. Ang MARANGAL na sarili ang siyang MAMAYANI. Mga sistema at patakaran dapat daan ng Kabayanihan! 'Yan po ang ating dalangin at atin pong panawagan sa lahat. Sabay-sabay po tayong umawit, pananagutan:

♪ Walang sinuman ang nabubuhay para sa sarili lamang ♫ ♪ Walang sinuman ang namamatay para sa sarili lamang ♫ ♪ Tayong lahat ay may pananagutan sa isa’t-isa ♫ ♪ Tayong lahat ay tinipon ng Diyos na kapiling N'ya n


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We want Peace, not WarStatement of the Catholic Bishops of Mindanao

13 September 2013

Zamboanga is virtually paralyzed and in a state of fear ever since armed groups said to be elements of the Moro National Liberation Front (MNLF) entered the city. The ensuing military skirmishes have displaced thousands of families. A great

number of people, including an assistant parish priest, are held as hostages and even serve as human shields. A number of dead and wounded have been reported. Five city barangays have been sealed off. Several fires have destroyed homes and properties. Normal life has been violently disrupted. And today, hostilities have broken out again.

We, Catholic Bishops of Mindanao, are deeply saddened and disturbed by this terrible tragedy to human life and property. We express our solidarity with all those affected, Muslims and Christians alike.

We condemn the terror that has been inflicted on an entire city. We condemn the inhumane act of using hostages as human shields.

We appeal to the government, Non-Governmental Organizations (NGO’s), religious groups, and civil society to provide assistance to evacuees.


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We appeal to the MNLF and the government to negotiate for the release of hostages. We also appeal to them to discuss the deeper issues regarding the ongoing Moro Islamic Liberation Front – Government of the Philippines (MILF-GPH) peace negotiations that the armed groups wanted to raise by their action.

We are assured by the statements of government officials that the MILF and MNLF peace issues are “complementary,” that the 1996 Peace

Agreement has not been terminated, and that “the Framework Agreement

on the Bangsamoro (FAB) and its Annexes will build on the Final Peace

Agreement (FPA) with the MNLF.”

As leaders of our Catholic communities, we join hands with other religious leaders — Muslims, Christians, and Lumad — in praying and working for peace. Peace, yes; war, never. Last September. 7, we joined Pope Francis in a Day of Prayer and Penance for World Peace, particularly in the war-torn country of Syria. Now, we also offer our prayers for peace in Mindanao. The theme of the coming Mindanao Week of Peace best sums up our aspirations: “Dialogue and Hope are the Key to Peace.” n

[signed]

Bp. Guillermo Afable (Digos) Bp. Jose Colin Bagaforo (Cotabato)Bp. Emmanuel Cabajar (Pagadian) Bp. Antonieto Cabajog (Surigao)Bp. Jose Cabantan (Malaybalay) Abp. Fernando Capalla (Davao)Bp. Romulo de la Cruz (Kidapawan) Abp. Jesus Dosado (Ozamis)Bp. Elenito Galido (Iligan) Bp. Dinualdo Gutierrez (Marbel)Bp. Martin Jumoad (Isabela) Abp. Antonio Ledesma (CDO)Msgr. Crisologo Manongas (Zamboanga) Bp. Nereo Odchimar (Tandag)Abp. Orlando Quevedo (Cotabato) Bp. George Rimando (Davao)Bp. Julius Tonel (Ipil) Abp. Romulo Valles (Davao)


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xviixviiSTATEMENTS

The Church & the Pork Barrel ProtestLetter to my Brother Priests in Lingayen-Dagupan

My dear brother priests:

Our parishioners are angry and we too are angry like them. It should really and rightly be so. Sin and crime, corruption and cheating, abuse of the poor and neglect of the weak ones must anger us. If the magnitude of corruption among our elected

public servants does not anger us, it could mean we are friends with sin. This anger cannot remain an emotional outburst. It must lead us to reflect and having reflected, lead us to action. What is the pork barrel protest telling us pastors of the flock?

Be yo nd the Po rk Barre l

The issue is beyond pork barrel. The core problem is not just the shameless corruption of a growing number of greedy corrupt officials in a system that has become corruption-friendly. The issue is the breakdown of our moral fiber as a Christian nation. The issue could be the diminishing relevance and eroding credibility of moral shepherds. It is the failure of religion to make morality and ethics the foundation of all human actions and endeavors, after almost five hundred years of Gospel presence.


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xviii Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)

This is the opportune time to examine our conscience as a Church, to take responsibility for our failure to teach, and to take fresh new steps to restore morality in public and private life, which is a vital component of the Church’s mission. This is why the popes of our era have repeatedly called for New Evangelization. This same call is repeated by our Philippine bishops.

The holiness of the Church is stained not just by errors against doctrine and dogma. Christianity is not just a set of doctrines to profess; Christianity is more importantly about living like Christ. Christianity is hurt not just by heresies but by immorality and amorality by those who call themselves Christians. Morality, creed and prayer form the tripod of our Christian faith. Prayer without moral conversion is just a noisy bell. Creed without moral conduct is dry and dead. It is not the smoke of incense that will bring us to heaven. It is not the pages of our prayer books that will make us saints. It is not the glow of lit candles that makes us holy. It is the imitation of Christ that we must always aspire for. The goal of all Church programs is intimacy with and imitation of Christ.

Churc h Re spo nse

We, brother priests, have failed to inspire our people to imitate Christ. We have failed to lead them to intimacy with Him. Are our parishioners angered by the violation of the Commandments “Thou shall not steal” and “Thou shall not covet your neighbour’s goods”? Or are they protesting because personal rights have been violated?

What must we do as Churc h she phe rds?

A prophet is a mouthpiece of God; we were ordained to be that mouthpiece. We must be a prophetic Church courageous to denounce evil but this prophetic task must be balanced with the prophetic teaching of the message of Christ. Protest without alternative is a dead end path. We

“Christianity is hurt not just by heresies but by immorality

and amorality by those who call themselves Christians.”


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xixxixSTATEMENTS

cannot afford to be known as a Church of denunciations and prohibitions. As we denounce evil and sin, we must in the same breath propose imitating

Christ as the only alternative to our social ills. Prophetic protest must be accompanied by prophetic alternative; and the imitation of Christ is the alternative solution we offer. The loss of the fear of the Lord is the root cause of our social ills. It is not enough to condemn evil. We must proclaim the goodness in each one. Overcoming evil by the power of good is the alternative we offer. As we protest, we must immediately offer Christ as the only choice; otherwise, the protests can lead to godless solutions.

The rejection of the politics of patronage, the call for an in depth investigation of dishonest officials and the cry for the full application of the law will not stop corruption unless we regain our fear of the Lord as a people.

We have chosen to be orderly and clean rather than be “messed” by the Gospel as Pope Francis put it. The “mess” that comes from God can only make us and our society better. Jesus came to disturb us in our comforts and to set the world on fire. Let us give God “permission” to disturb us, to trouble us, to make a “mess” in our interior lives so that we can become like Him. A Church that is open to the “surprise troubles” of the Spirit will be a Church that is inspiring for the people because it is a Church that is faithful to the Lord. By opening ourselves to the “mess” of the Spirit, we can become a simpler Church detached from material security; yet, more dependent on His providence. Let us not be afraid to get our religious garbs soiled by dining with Zacchaeus. This reaching out can mean salvation for them and for us.

Sadly, brother priests, we have become pastors of the status quo. We have slid down to just “maintaining” the Church, keeping the schedule, continuing the “order” of the day. This cannot continue. We cannot be “swivel chair” pastors. We must get out to the barangays and public schools, visit the charity wards of hospitals, teach catechism again, visit

“The rejection of the politics of patronage will not stop

corruption unless we regain our fear of the Lord as a people.”


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xx Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)

homes again—make a “mess” in society. The problem is not priest shortage but zeal shortage.

We have tolerated religiosity without godliness. We have offered Church blessings without conversion. This is not the path of the Lord. External acts of piety without inner conversion were rejected by the Lord as religious hypocrisy. Invoking blessings upon pretentious unrepentant benefactors is cheap grace. It is abominable. The Church must be compassionate because God is rich in mercy but we cannot give up our mission to confront evil and demand conversion. Offering mercy without demanding conversion is cheap religion. This is not ours. It cannot be Christ’s Church. While catechesis and religious seminars are important, conversion and repentance are indispensable parts of our mission. While it is

our duty to bless and sanctify, it is first our duty to proclaim with Christ, “Repent and

believe the Gospel.”

We have taught the Christian doctrines but we have failed to connect them to life. We know the faith but we do not live it. What does it matter if we know the dogma of the Trinity but we cannot live the love of the

Trinity among us? What does it matter if the Ten Commandments can be recited backward and forward and yet people continue stealing and killing, cheating and coveting? What does it matter if the mysteries of the rosary are memorized and prayed and yet we make sure that Christ does not disturb us in our complacency? Knowledge of the faith without living that faith is only an ego massage. It makes us think that we are good Catholics although the reality is the opposite. Our transmission of the faith must inspire our people to imitate Christ. One of the serious problems of the people who attend our Masses is our long and winding and dry homilies. Our youth complain about lifeless and uninspiring liturgies. How can we set their hearts on fire if we ourselves are not afire for God?


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STATEMENTS xxi

We must prepare our homilies. The best preparation for a homilist is not reading about the Gospel but praying over the Gospel. “The reason why

congregations have been so dead is because dead men preach to them,” said Cardinal Timothy Dolan.

The Challe ng e fo r Us Prie sts

This is the P-O-R-K of the Church that we churchmen must let go, too. No more Protests without alternative—the fear of the Lord is our only alternative. No more complacent Orderliness without the “mess” of the Gospel—we must smell like the sheep and get out of the swivel chair. No more Religiosity without godliness—we must insist on conversion and repentance. Beyond Knowledge of the faith let us live it—let us first be the example of what we teach.

Re fo rming Churc h

The Church must always be a reforming Church. The white walls of our churches do not grow whiter with the passage of time. The white walls become dusty, stained, cracked. They can peel off. As with the white wall, so with the Church!

Let the national news of the recent weeks about extensive corruption in governance make us more humble as moral guides and more zealous as lighthouses of morality in the midst of the storms besetting our boat. We have our own “P.O.R.K.” to abolish so that we can be better.

Let us examine our Church conscience, repent, rise up and truly guide the people as God would.

From the Cathedral of Saint John the Evangelist, Dagupan City, August 31, 2013, my twelfth anniversary as bishop. n

+SOCRATES B. VILLEGASArchbishop of Lingayen Dagupan


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xxii Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)


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STATEMENTS xxiii

“Hate evil and love good and let justice prevail…”

(Amos 5,15)A CBCP Pastoral Statement on the Pork Barrel

My dear brothers and sisters in Christ:

Since the news about the pork barrel controversy erupted in the media weeks ago, our brother bishops have come forward in various venues and varied means in order to guide you, our Catholic lay faithful, in responding to the situation with the eyes

of faith and from the Christian moral perspective.

Go d is Offe nde d

The pork barrel controversy must not just be approached and analyzed from the perspective of democracy and responsible citizenship. This is not just a constitutional issue or a legal concern. Over and above these socio-political concerns, we must not forget that the commandments of God are being violated. This is not just an offense of malicious unscrupulous citizens or the betrayal of elected public officials. This is an offense against God Who commanded us “Thou shall not steal” and “Thou shall not covet

your neighbour’s goods.” Lying is a sin and “we should not bear false

witness against our neighbors.”

Our protests should not just emanate from the bad feeling that we have been personally or communally transgressed, violated or duped. It should come rather from the realization that God has been offended and we have become less holy as a people because of this.

We must Ato ne

Therefore, our first response to the pork barrel issue must be not protest but contrition. We are not just victims of a corrupt system. We have all, in one way or another, contributed to this worsening social cancer — through our indifferent silence or through our cooperation when we were benefiting from the sweet cake of graft and corruption.


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xxiv Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)

I encourage you my dear Catholic faithful to join the Holy Father Pope Francis in offering prayers and sacrifices on September 7, the vigil of the birthday of the Blessed Virgin Mary. Pope Francis has asked all Catholics worldwide to offer prayers in atonement for our sins against world peace and in particular pray for the restoration of peace in Syria.

In union with the Pope, let us also make September 7 our day of atonement for our sins against peace in our country. Stealing destroys peace. Lying harms our peace. Government corruption is an act of terrorism against our poor and our children.

Many have died without sufficient government health care — stealing government money has caused the death of the poor.

Many remain homeless without dignified government housing aid — unabated government stealing has deprived them of dignified housing.

Many farmers without seeds and fertilizers remain entrenched in poverty—government stealing has kept them enchained to dehumanizing poverty.

Many children remain malnourished and stay out of school due to poverty—government stealing robs them of opportunities for the future.

We strike our breasts and ask God to pardon us for our sins against peace. Syria needs our prayers. The war in Syria must stop. The terrorism of graft and corruption in the Philippines offends God. We must atone for these sins to the extent that we are responsible.

Our Mo ra l Stand

As we bow our heads to seek the Lord’s pardon and forgiveness for our sins against peace, we also stand up as your pastors to teach you that it is your Christian duty to transform society and restore all things in Christ.

1. Integrity must be restored in the conduct of public office. Every government official from the rank and file to the highest executive must prove themselves worthy of the title “Honorable”.

2. According to our moral judgment, the present pork barrel practice in government is fertile ground for graft and corruption. Promoting the politics of patronage, it is contrary to the principles of stewardship, transparency and accountability. It is immoral to continue this practice.


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STATEMENTS xxv

3. The wheels of law and justice must roll swiftly so that we can immediately punish the errant, restore what has been stolen and return to moral conduct. “Hate evil and love good and let justice prevail…” (Amos 5,15)

4. We call on our pastors of souls to educate our people in their political duties as good citizens. We cannot be good Christians if we are not good citizens, and good citizenship in a democracy calls for participation and vigilance. This we do not only during elections but all the time. It is but right that citizens demand accountability and transparency.

5. We call on all Filipinos of goodwill, especially among our Catholic faithful, not to stand idly by in this moment of truth. Let us be concerned and let this concern be manifested in our assiduous search for the truth in the spirit of prayer and solidarity. Prayer will make us humble and open; solidarity will make us strong.

6. Stewardship is greatly wanting in our country. Positions in the country are public trusts for the service of the common good. As stewards of the people, leaders should be transparent to them and should be open to be held accountable. A crisis is an opportunity. The political crisis we are facing now is an opportunity for our leaders to show that they are ready to be investigated, to set up radical changes for better governance, and to seek for the good that would benefit all, especially the poor and those who suffer.

Our Praye r

In the midst of the gravity of the present crisis, we remain hopeful because as people of faith deep in our hearts we believe that “where sin

increased, grace overflowed all the more”(Rom 5,20). This crisis will not frustrate the coming of God’s kingdom. He is working among us. Let us not allow this opportunity of graced renewal of our country to pass us by. Be concerned! Be discerning! Be involved!

We invoke the help of Mary, Our Lady of Philippines, to guide, protect and move us on. For the Catholic Bishops’ Conference of the Philippines.n

+ JOSE S. PALMA, D.D. Archbishop of Cebu and CBCP President


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xxvi Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)

Events in the Philippine HierarchySeptember to October 2013

DATE AGE EVENT BISHOP TITLE CURRENT

TITLE

14 Sep 2013

54.1 Appointed Gerardo Alimane

Alminaza

Bishop of San Carlos

28 Sep 2013

57.2 Appointed Julito Buhisan

Cortes

Bishop of Dumaguete

9 Oct 2013

90.5 Died Maximiano Tuazon

Cruz †

Bishop Emeritus of Calbayog

15 Oct 2013

59.9 Appointed Narcisco V. Abellana, M.S.C.

Bishop of Romblon

Vacant SeesDiocese Type Date

Vacant

Last Bishop Event

Boac Diocese 8 Apr 2013

Reynaldo Gonda Evangelista

Appointed, Bishop of Imus

Bontoc-Lagawe

VicariateApostolic

30 Oct 2012

Rodolfo Fontiveros Beltran

Appointed, Bishop of San Fernando de La Union

Gumaca Diocese 25 Jan 2013

Buenaventura Malayo Famadico

Appointed, Bishop of San Pablo

Infanta Teriterial Prelature

8 Sep2012

Rolando Joven Tria Tirona, O.C.D.

Appointed, Archbishop of Caceres (Nueva Caceres)

Kalookan Diocese 25 Jan2013

Deogracias S. Iñiguez, Jr.

Resigned

Zamboanga Archdiocese 11 Feb2012

Romulo GeolinaValles

Appointed, Archbishop of Davao

Source: http://www.catholic-hierarchy.org/


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xxviiEDITORIAL EVENTS


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xxviii Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)

CBCP Circular Letter No. 04 – s. 2013

To: All the Reverend Ordinaries within the Ecclesiastical Territories of the

Philippines

Re: Recitation of the Prayer to St. Michael the Archangel composed by Pope Leo

XIII in all Masses in the Philippines.

Your Eminence/Excellencies/Reverend Administrators:

In reply to the Petition made by the Reverend Rector of the National Shrine of St. Michael and the Archangels in San Miguel, Manila and upon favorable endorsement by His Eminence, Luis Antonio Cardinal G. Tagle, Archbishop of Manila, the Permanent Council of the Catholic Bishops’ Conference of the Philippines during its Regular Meeting on September 3, 2013, hereby HIGHLY RECOMMENDS the recitation of the PRAYER TO ST. MICHAEL THE ARCHANGEL composed by Pope Leo XIII at every Mass celebrated in all churches in the Philippines.

Aware of all the many situations of trouble and conflict in our country, particularly in Mindanao, and around the world; the wrath of both natural and man-made calamities that brought destructions in almost all part of our nation; and the escalating system of corruption among our leaders, the clamor to place our beloved country, the Philippines, under the special protection of St. Michael the Archangel, is indeed very timely. Through this PRAYER, we invoke St. Michael to defend us and our country against the wickedness and snares of the evil one, Michael – which means “Who is like God”- will win over all the evil attempts to disfigure the face of mankind because God Who is stronger acts in him.

Below is the PRAYER TO ST. MICHAEL THE ARCHANGEL, composed by Pope Leo XII:

“St. Michael the Archangel, defend us in battle, be our defense against the

wickedness and snares of the devil; may God rebuke him we humbly pray. And

do thou, O Prince of the Heavenly hosts, by the power of God, cast into hell

Satan and all the other evil spirits who prowl upon the earth for the ruin of souls.

Amen”.

Given at the CBCP Headquarters, Intramuros, Manila this 25th day of September 2013.

+JOSE S. PALMA, D.D.Archbishop of Cebu and CBCP President

CATHOLIC BISHOPS' CONFERENCE OF THE PHILIPPINES

GENERAL SECRETARIAT: 470 Gen. Luna St., Intramuros, 1002 Manila P.O. Box 3601, 1075 Manila Phil.Tel. # +632 5274054 – 5274138 – Fax +632 5274063 – Website: www.cponline.net - Email: [email protected]


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xxixEDITORIAL

CBCP Circular Letter No. 03 – s. 2013

Celebration of the Marian Day in the Year of Faith

on October 13, 2013

Your Eminences/Excellencies/Reverend Administrators:

Viva Maria, Viva Jesus!

You must have learned by now that the Holy Father Pope Francis has scheduled a two-day event in Rome for the Marian Day in the Year of Faith on October 12th & 13th, Feast of our Lady of Fatima. During this event, the Holy Father intends to entrust the whole world to the Virgin of Fatima, whose original image, we know, will be brought to Rome from Portugal precisely for this Entrustment.

Together with the Ad hoc Executive Committee on the National Consecration to the Immaculate Heart of Mary, the CBCP Permanent Council enjoin all the Philippine Bishops in their own respective Cathedrals, to join the Holy Father in the Entrustment of the whole world to the Virgin of Fatima, as a sign of our continued solidarity with him. This is another grace-filled occasion for us all to manifest our affective episcopal collegiality.

I am sure, that with the grave threats the entire world continues to face and those in our own country, we can appreciate this effort of the Holy Father for World Peace.

For the time and the text of the Prayer of Entrustment kindly monitor the Vatican website (www.vatican.va), as you can be sure also, that we will share this information with you immediately whenever available.

May I thank you most sincerely in anticipation of your continued support.

In the Hearts of Jesus and Mary,

+ JOSE S. PALMA, D.D. Archbishop of Cebu and CBCP President

9 Sept 2013

CATHOLIC BISHOPS' CONFERENCE OF THE PHILIPPINES

GENERAL SECRETARIAT: 470 Gen. Luna St., Intramuros, 1002 Manila P.O. Box 3601, 1075 Manila Phil.Tel. # +632 5274054 – 5274138 – Fax +632 5274063 – Website: www.cponline.net - Email: [email protected]


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xxx Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)

PNo: 0610613 21 June 2013

Your Reverence:

“[St. Paul] is the model of humility for us priests, too. If we only pride

ourselves on our [service record] and nothing more, we end up [going] wrong. We cannot proclaim Jesus Christ the Savior because we do not feel

Him [present and at work] deep down. We have to be humble, but with real

humility, [from head to toe]: ‘I am a sinner for this, for this, for this,’ as Paul

did: ‘I persecuted the Church,” - as he did, [recognizing ourselves] as concrete

sinners” [Pope Francis’ Homily, 14 June 2013, Vatican City (zenit.org.)]

This letter is to inform Your Reverence of the state of one of our brother priests in the Diocese of San Pablo namely, REV. FR. ROY H. ALIPIO. Based on our records, Fr. Alipio has been reprimanded by our predecessors for several times. Yet as the same records show that the priest goes back and forth to the same problem time and again. Last month, Fr. Alipio and I have some heart to heart father-son conversation. We agreed during our talk that he will pursue his teaching work at Perpetual Help University, Las Piñas until January of next year. During this period of time, he has no Faculty to celebrate or administer the Sacraments. Come January 2014, he is set to enter the Assist Assessment Program.

In this regard, we request Your Reverence to inform the clergy and other institutions in the diocese that Fr. Alipio is not given the Faculty to celebrate the Sacraments and to refrain from inviting him especially for the Holy Mass whether as presider or co-celebrant. This somehow will help him realize his state and start reforming his life even before entering the assist program.

May the Blessed Virgin Mary, Mother of Priests, keep on interceding for us all, leading us to the communion of the Holy Trinity, I remain

Sincerely yours in Christ Jesus, Mary & Joseph

† Buenaventura M. Famadico, DD BishopAttested:

Rev. Fr. Marciano R. DijanChancellor

The Roman Catholic Bishop of San PabloP.O. Box 8, 4000 BISHOP’S RESIDENCESAN PABLO CITY M. PAULINO ST., SAN PABLO CITY

4000 LAGUNA, PHILIPPINES


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739EDITORIAL

What happened to my First

Dominican Habit?

Blessed Pope John Paul II (1920-2005) in his Post-Apostolic Exhortation Vita Consecrata (1996) acknowledged the significance of the religious habit as “a sign of consecration, poverty and

membership in a particular religious family.” He strongly recommended the religious to wear their proper habit, suitably adapted to the conditions of time and place. It can also be dispensed depending on the nature of the apostolate. The thirteenth chapter of the primitive constitution of the Order of Preachers under the title “Of those to be Received” provides us a hint of our tradition:

“When those to be received come to us, they shall be conducted to the chapter

at the time set by the discretion of the prelate or certain older brethren.

Upon arriving there, they shall prostrate themselves in the middle of the

chapter, until they are asked by the prelate: ‘What do you seek?’ and they

answer: ‘God’s mercy and yours’. Then, they arise at the command of the

prelate, who explains the austerities of the Order and asks them what their

will is. If they answer that they are willing to observe all these things and

renounce the world, he shall, after other things, finally say: ‘Dominus qui

coepit, ipse perficiat’. The community responds: ‘Amen’. Then, divesting

themselves of their secular clothing and putting on the religious habit, they

are received into our society in chapter. However, before they promise

stability and life in common or vow of obedience to the prelate and his

successors, a period of probation shall be assigned to them.”


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740 Boletín Eclesiástico de Filipínas, Vol. LXXXIX, No. 901 (Nov - Dec 2013)

It has been more than ten years since our batch received the Dominican habit. Some might have not been conscious to celebrate their vestition

anniversary but we hold it dearly. Twelve out of the 20 postulants were accepted to the novitiate but only eleven received the habit in a solemn investiture rite on 15 April 2000 at the old Chapel of Colegio de San Juan de

Letran in Calamba City. The choir sang the traditional Veni Creator Spiritus while we were vested. It was such a moving moment when we were stripped off of our polo barong, the secular clothing, and received the religious habit. This marked the beginning of our Novitiate. (cf. LCO 176). In the Philippines, vestition falls on the Saturday before Palm Sunday. From Calamba City, the newly vested junior novices will, then, proceed to the Dominican Novitiate of

the Annunciation in Manaoag, Pangasinan immediately after the refreshments. Imagine how much we perspired since we were not yet accustomed to such clothing considering that Holy Week in Manaoag is hot and humid. However, we took that penance happily.

The full habit of the Order consists of a white tunic with a white scapular and capuce, a black cappa and capuce, a leather belt and a rosary (cf. LCO 50). We usually wear the habit during Eucharistic celebrations, the Liturgy of the Hours, and other special and formal occasions. A Dominican can wear it anytime since it is basically our garb. Some would say that they were initially magnetized by the habit which prompted them to join the Order.

The habit is black and white. White signifies the purity of life with Christ and Black signifies penance and mortification. In the habit’s physical orientation, the black cappa of mortification seems to be safeguarding the white tunic, scapular and capuce of purity. The habit clothes the Dominicans with purity and penance as they follow and live the life devoted to Christ in imitation of St. Dominic de Guzman (ca. 1170-1221).

The Dominican habit is virtually unchanged for nearly eight hundred years. In the pre-Vatican II times, mandatory prayers must accompany a Dominican in wearing each part of the habit. Today, these prayers are still highly encouraged. It is also interesting to note the significance of each part of the habit.

THE WHITE TUNIC signifies consecration and purity. A Dominican first puts on the tunic while praying: “Clothe me, O Lord, with the garments of

salvation. By your grace, may I keep them pure and spotless, so that clothed

in white, I may be worthy to walk with you in the kingdom of God. Amen.”

THE CINCTURE is a black leather belt with a simple silver buckle. Like St. Thomas who was girded by the angels with a mystical belt of purity, a


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741EDITORIAL

Dominican gird himself each day with the cincture of chastity. While fastening it, a Dominican prays: “Gird me, O Lord, with the cincture of justice and the

cord of purity that I may unite the many affections of my heart in the love of

you alone. Amen.”

THE ROSARY is hung from the cincture on the left side as if a sword ready to be pulled out from the scabbard in the spiritual battle. According to tradition, when St. Dominic’s labors among the French heretics, he became futile to the point of depression and utter disappointment. The Blessed Virgin Mary appeared to him and asked him to preach her Psalter which is known today as the ‘rosary’. While adding the rosary to the cincture, the following prayer is recited: “O God, whose only-begotten Son, by His life, death, and resurrection,

has purchased for us the rewards of eternal life, grant, we beseech Thee,

that meditating upon the mysteries of the Most Holy Rosary of the Blessed

Virgin Mary, we may imitate what they contain and obtain what they promise,

through the same Christ our Lord. Amen.”

THE SCAPULAR is a long white strip of cloth (about shoulder width), with a hole for the head, that is worn over the shoulders, extending to near the bottom of the tunic in the front and the back. The scapular was given to Bl. Reginald of Orleans (ca. 1183-1220) and to St. Dominic by the Blessed Mother. It signifies the Order’s devotion to Mary, the Mother of God. It is put on while saying this prayer: “Show yourself a mother, He will hear your pleading

Whom your womb has sheltered. And whose hand brings healing.”

THE WHITE CAPUCE, a short rounded shoulder cape that has a white hood attached to it, is the only head covering used by Dominicans liturgically in the olden times, and fits over the scapular. The hood is a sign of contemplation while its lower part, similar to that of the bishops, signifies that in the 13th century, the Dominicans, along with the Cistercians, shared in the Episcopal authority of preaching. While donning a capuce, a Dominican prays: “Lord, You have set Your sign upon my head that I should admit no

lover but you. Amen.”

THE BLACK CAPE is a long black cloak that is equal in length to the tunic and scapular. It has a religious significance as noted above. While putting it on, a Dominican prays: “We fly to your patronage, O Holy Mother of God, do not despise our prayers in our necessity, but free us from all peril,

O Blessed Virgin. Amen.”

THE BLACK CAPUCE, with hood, which overlays the cappa and serves as an outer black shoulder cape and covering for the hood. While


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putting it on, a Dominican prays: “Heavenly Father, Who were with your

great servants Moses and Joshua and used them to bring Your children out of

bondage, fill us with that same grace that we may preach Your word boldly and with authority for the deliverance of those under the bondages of sin. We

ask this through Christ our Lord. Amen.”

Before we took our simple vows that formally marked the end of our novitiate, we have undergone the scrutiny of a three-man panel. Facing them was tense-filled but we satisfactorily answered the questions of the first two panelists until the third brought us to deep reflection. Fr. Filemon dela Cruz, OP was the third panelist. He asked: “What are you wearing?” I confidently answered: “The Dominican habit, father.” He continued his interrogation: “What does it signifies?” Knowing that I have read all the pertinent resources, I assertively quoted the constitution: “Father, the Dominican habit is ‘a

sign of our consecration’ (LCO, 51).” But he added: “Not quite. Yes, it is

a sign of our consecration but it is just an external sign. What’s important

is our internal consecration, that is, the offering of ourselves to God.” I was awestruck to hear that. It means that we should not only keep in mind such constitutional provision but also put it in our hearts and live it.

So what happened to the original habit that I wore on our vestition day? Well, the white tunic, capuce and scapular were mixed up with the other habits in the novitiate. I could not anymore pinpoint where they are now. I have probably disposed them. The black cappa and capuce were stolen in Rome. The perpetrator may have thought that my old bag contained something that is valuable to him (or her). My original rosary which Fray Kuray made for us was already kept for posterity’s sake since the 15 mysteries was replaced with the addition of the Luminous mysteries in 2002. Our Director of Postulants, Fr. Gerard Timoner, III, OP (who is now our Prior Provincial) told us before that our leather belts are so durable that it may last even after our ordination. Yes, it was proven to be true. However, I only used it only until my second year in the Studentate not because it was broken but because it already lacks the slot to accommodate my increasing waistline!

So practically, my original habit is gone but what remained is the consciousness that we have offered ourselves completely to God. So, whether we are wearing the habit or not, we remain consecrated religious. External signs can be seen by everybody but the internal consecration can only be seen by God to Whom we asked mercy on the very first day of our novitiate. n


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743

Address of His Holiness Pope Francis

to the Pontifical Ecclesiastical Academy

Clementine Hall, 6 June 2013

Dear Brothers in the Episcopate,

Dear Priests,

Dear Sisters,

Friends,

I address to you all my most cordial welcome! I cordially greet your President, Archbishop Beniamino Stella, and I thank him for the kind words he has addressed to me on your behalf, recalling my pleasant visits to your house in the past. I also remember the warm insistence

with which, more than two years ago, Archbishop Stella convinced me to send to the Academy a priest of the Archdiocese of Buenos Aires! Archbishop Stella knows how to knock at doors! I also address a grateful thought to his co-workers, to the Sisters and to the personnel who offer their generous service in your community.

Dear friends, you are training for a particularly demanding ministry in which you will serve directly the Successor of Peter, his charism of unity


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and communion, and his solicitude for all the Churches. Working in the Papal Representations is, moreover, a labor which — like every kind of priestly ministry, demands great inner freedom. Live these years of your training with hard work, generosity and a great heart so that this freedom may really be shaped within you.

But what do e s having inne r fre e do m me an?

First of all, it means being free from personal projects. Free from some of the tangible ways in which, perhaps, you may once have conceived of living your priesthood; from the possibility of planning your future; from the prospect of staying for any length of time in a place of “your own” pastoral action. It means, in a certain way, making yourself free also with regard to the culture and mindset from which you come. This is not in order to forget it or even less to deny it, but rather to open yourselves in the charity of understanding different cultures and meeting people who belong to worlds far distant from your own.

Above all, it means being alert to ensure that you keep free of

the ambitions or personal aims that can cause the Church great

harm. You must be careful not to make either your own fulfillment or the recognition you might receive both inside and outside the ecclesial community, a constant priority. Rather, your priority should be the loftier good of the Gospel cause and the accomplishment of the mission that will be entrusted to you. And I think this being free from ambitions or personal goals is important, it is important. Careerism is a form of leprosy. No careerism, please.

For this reason, you must be prepared to integrate all your own views of the Church — however legitimate they may be — and every personal idea or opinion into the horizon of Peter’s gaze. You must integrate them into His specific mission at the service of the communion and unity of Christ’s flock, of His pastoral charity that embraces the whole world and wishes to be present, partly through the action of the papal representations, especially in those all too often forsaken places where the needs of the Church and of humanity are greater.

In a word, the ministry for which you are preparing yourselves — because you are preparing yourselves for a ministry! and not a profession,


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745FEATURES: Pontifical Ecclesiastical Academy

— this ministry asks you to leave yourself, to be detached from yourself. It is possible to achieve this only through an intense spiritual journey and a serious unification of life round the mystery of God’s love and the inscrutable plan of His call.

In the light of faith, we can experience freedom from our own plans and from our will: not as a cause of frustration or emptying but, rather, as openness to God’s superabundant gift that makes our priesthood fertile. Living the ministry at the service of the Successor of Peter and of the Churches to which you will be sent might seem demanding, but it will enable you, so to speak, to be and to breathe in the heart of the Church and of her catholicity. Moreover, this is a special gift since, as Pope Benedict XVI himself reminded your community, “wherever there is openness to the objectivity of catholicity, there is also the principle of authentic personalization” (Address to the Pontifical Ecclesiastical Academy, 10 June 2011).

Take great care of your spiritual life, which is the source of inner freedom. Without prayer inner freedom does not exist. You will be able to treasure the means of conformation to Christ that is proper to priestly spirituality by cultivating the life of prayer and by making your daily work the training-ground for your sanctification. I am pleased to recall here the figure of Blessed John XXIII, the anniversary of whose death we celebrated a few days ago. His service as papal representative was one of the areas — and by no means the least significant — in which his holiness was formed. In rereading his writings, his constant painstaking care of his soul in the midst of the most varied occupations in the ecclesial and political areas is striking. This gave rise to his interior freedom, the exterior joy he communicated and the effectiveness of his pastoral and diplomatic action.

So it was that he noted in his Journal of a Soul during the Spiritual Exercises of 1948: “the older I become, the more experience I gain, the better I recognize that the most reliable way to my personal sanctification and the best outcome of my service to the Holy See remains the vigilant effort to reduce everything, principles, addresses, positions, business, to the greatest possible simplicity and calmness; with attention always to prune from my vine all that is only useless foliage... and to go straight to what is truth, justice, charity, especially charity. Every other system of


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behaving is solely posturing and the search for personal affirmation which is soon betrayed and becomes cumbersome and ridiculous” (Edizioni di San Paolo: Cinisello Balsamo 2000, p. 497). He wanted to prune his vine, to be rid of the foliage, to prune it.

A few years later, after concluding his long service as a papal representative and being appointed Patriarch of Venice, he wrote: “I now find myself in the midst of the ministry for souls. Actually, I have always held that for clerics the so-called ‘diplomacy!’ must always be imbued with a pastoral spirit; otherwise, it counts for nothing, and makes a holy mission ridiculous (ibid., pp. 513-514).

This is important. Listen well: when in a Nunciature there is a secretary or a nuncio who does not take the path of holiness and lets himself be involved in the many forms and manners of spiritual worldliness, he makes himself ridiculous and everyone laughs at him. Please do not make yourselves a laughing stock, be holy or return to your diocese to be a parish priest; but do not be ridiculous in diplomatic life, where there are so many perils in the spiritual life of a priest.

I would like also to say a word to the Sisters — thank you! — who carry out their daily service in a religious and Franciscan spirit. They are the good Mothers who accompany you with their prayers, with their simple and essential words and especially with the example of their faithfulness, devotion and love. With them, I would like to thank the lay staff who work in the house. Theirs is a hidden but important presence that enables you to live your time in the Academy with tranquility and hard work.

Dear priests, I hope you will undertake your service to the Holy See in the same spirit as that of Blessed John XXIII. I ask you to pray for me and I entrust you to the care of the Virgin Mary and of St. Anthony Abbot, your patron. May you be accompanied by the assurance of my remembrance and my blessing, which I warmly extend to all your loved ones. Many thanks.n


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747

Address of Pope Francis on the

Occasion of the Day of Seminarians,

Novices and those Discerning

their VocationPaul VI Audience Hall

6 July 2013

Good evening!

I asked Archbishop Fisichella whether you understood Italian and he said you all have the translation.... I feel somewhat reassured! I thank Archbishop Fisichella for his words and his work: he worked hard to organize this, not to mention all the other things he has done

and will be doing for the Year of Faith. Thank you very much. However, Archbishop Fisichella said something, and I don’t know if it is true, but I am taking it up: he said that you all want to give your life to Christ forever! [applause]

The Culture o f the Te mpo rary

You are now applauding, you are celebrating because it is the “wedding time”. But when the honeymoon is over, what happens? I heard


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a seminarian, a good seminarian, who said that he wanted to serve Christ for 10 years, and then he would think about starting a different life. This is dangerous! However, listen carefully: we are all, even the older people among us, we, too, are under pressure from this “culture of the temporary” and this is dangerous because one does not put stakes in life once and for all: I will marry as long as love lasts; I will become a woman religious, but only for a little while, a short time, and then, I shall see; I will become a seminarian in order to become a priest, but I don’t know how the story will end. This is not right with Jesus! I am not reproaching you, I reproach this culture of the temporary, which hits us all, since it does not do good to us because it is very hard to make a definitive decision today. In my time, it was easier because the culture encouraged definitive decisions, whether for married life, consecrated life or priestly life. However, in this day and age, it is far from easy to make a decision once and for all. We are victims of this culture of the temporary. I would like you to think about this: how can I be free, how can I break free from this culture of the temporary? We must learn to close the door of our inner cell from within. Once a priest, a good priest, who did not feel he was good because of humility, felt that he was a sinner. He said many prayers to Our Lady; and he said this — I will say it in Spanish because it is a beautiful poetry. He told Our Lady that he would never abandon Jesus, saying: “esta tarde, Señora, la promesa

es sincera. Por las dudas, no olvide dejar la llave afuera” (this evening, Mother, the promise is sincere. But in case anything happens, do not forget to leave the key outside). However, he said this with love for the Virgin — people say “Our Lady” — constantly in mind. Yet, when someone always leaves the key outside, for any eventuality, it won’t do. We must learn to close the door from the inside! And if... I am not sure, if I am not sure, I think, I shall take my time, and when I feel sure, in Jesus, you understand, because without Jesus no one is safe! — when I feel sure, I will shut the door. Have you understood this? What the culture of the temporary is?

The Jo y o f Fo llo wing Je sus

When I entered, I saw what I had written. I wanted to say a word to you and the word is “joy.” Wherever there are consecrated people, seminarians, men and women religious, young people, there is joy, there is always joy! It is the joy of freshness, the joy of following Jesus, the joy that the Holy Spirit gives us, not the joy of the world. There is joy! but —


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749FEATURES: Seminarians, Novices and those discerning their Vocations

where is joy born? It is born... but on Saturday evening shall I be going home or will I go out dancing with my former friends? Is joy born from this? For a seminarian, for example? No? Or yes?

Some will say: joy is born from possessions, so they go in quest of the latest model of the smartphone, the fastest scooter, the showy car.... but I tell you, it truly grieves me to see a priest or a sister with the latest model of a car: but this can’t be! It can’t be. You think: “so do we now have to go by bicycle, Father? Bicycles are good! Mons. Alfred rides a bicycle. He goes by bike. I think that cars are necessary because there is so much work to be done, and also in order to get about... but choose a more humble car! And if you like the beautiful one, only think of all the children who are dying of hunger. That’s all! Joy is not born from, does not come from things we possess! Others say, it comes from having the most extreme experiences for the thrill of the strongest sensations: young people like to walk on a knife edge, they really like it! Yet, others like the trendiest clothes, entertainment in the most fashionable places — but I am not saying that [religious] sisters go to those places, I am saying it for the young people in general. Yet, others say, joy comes from success with girls or with boys, and even from switching from one to another or from one to the other. This is insecurity in love, which is not certain: it is “experimenting” with love. And we could go on... You, too, are in touch with this situation which you cannot ignore.

We know that all this can satisfy some desires or create some emotions, but in the end, it is a joy that stays on the surface; it does not sink to the depths; it is not an intimate joy: it is momentary tipsiness that does not make us really happy. Joy is not transitory tipsiness: it is something quite different!

True joy does not come from things or from possessing, no! It is born from the encounter, from the relationship with others; it is born from feeling accepted, understood and loved, and from accepting, from understanding and from loving; and this is not because of a passing fancy but because the other is a person. Joy is born from the gratuitousness of an encounter! It is hearing someone say, but not necessarily with words: “You

are important to me.” This is beautiful... and it is these very words that God makes us understand. In calling you, God says to you: “You are important


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to me, I love you, I am counting on you.” Jesus says this to each one of us! Joy is born from that! The joy of the moment in which Jesus looked at me. Understanding and hearing this is the secret of our joy. Feeling loved by God, feeling that for Him we are not numbers but people; and hearing Him calling us. Becoming a priest or religious is not primarily our own decision. I do not trust a seminarian or a woman novice who says: “I have chosen this

path.” I do not like this! It won’t do! Rather, it is the response to a call and to a call of love. I hear something within me which moves me and I answer “YES.” It is in prayer that the Lord makes us understand this love, but it is also through so many signs that we can read in our life, in the many people He sets on our path. And the joy of the encounter with Him and with His call does not lead to shutting oneself in but to opening oneself; it leads to service in the Church. St. Thomas said: “bonum est diffusivum sui” — the Latin is not very difficult! — Goodness spreads itself. And joy also spreads. Do not be afraid to show the joy of having answered the Lord’s call, of having responded to His choice of love and of bearing witness to His Gospel in service to the Church. And joy, true joy, is contagious; it is infectious... it impels one forward. When you meet a seminarian or a novice who is excessively serious, too sad, you’ll think that something has gone wrong. The joy of the Lord is lacking, the joy that prompts you to serve, the joy of the encounter with Jesus which brings you to encounter others to proclaim Jesus. This is missing! There is no holiness in sadness, there isn’t any! St. Teresa — there are many Spaniards here and they know it well — said: “a saint who is sad is a sad saint.” It is not worth much... When you see a seminarian, a priest, a sister or a novice with a long face, gloomy, who seems to have thrown a soaking wet blanket over their life, one of those heavy blankets... which pulls one down... something has gone wrong! But please: never any sisters, never any priests with faces like “chilis pickled

in vinegar” — never! The joy comes from Jesus. Think about this: when a priest — I say a priest, but also a seminarian or a sister — lacks joy, he or she is sad; you might think, “but this is a psychological problem.” No. It is true that it might happen that some fall sick. However, in general, it is not a psychological problem. Is it a problem of dissatisfaction? Well, yes!

“Do not be afraid to show the joy of having answered

the Lord’s call.”


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But what is at the heart of this lack of joy? It is a matter of celibacy. I will explain to you. You, seminarians, sisters, consecrate your love to Jesus, a great love. Your heart is for Jesus and this leads us to make the vow of chastity, the vow of celibacy. However, the vow of chastity and the vow of celibacy do not end at the moment the vow is taken, they endure... A journey that matures, that develops towards pastoral fatherhood, towards pastoral motherhood, and when a priest is not a father to his community, when a sister is not a mother to all those with whom she works, he or she becomes sad. This is the problem. For this reason, I say to you: the root of sadness in pastoral life is precisely the absence of fatherhood or motherhood that comes from living this consecration unsatisfactorily which, on the contrary, must lead us to fertility. It is impossible to imagine a priest or a sister who are not fertile: this is not Catholic! This is not Catholic! This is the beauty of consecration: it is joy, joy.

However, I do not want to embarrass this good sister [addressing an

elderly nun in the front row] who was in front of the crowd barrier, poor thing, she was really squashed, but she had a happy face. It did me good to look at your face, sister! You may have had many years of consecrated life, but you have beautiful eyes, you were smiling, you did not complain of being squashed... When you find examples like this, many sisters, many priests who are joyful, it is because they are fertile, they give life, life, life... They give this life because they find it in Jesus! In the joy of Jesus! Joy, no sadness, pastoral fecundity.

Authe ntic ity and Co nsiste nc y

To be joyful witnesses of the Gospel it is necessary to be authentic and consistent. And this is another word that I want to say to you: “authenticity.” Jesus severely reprimanded the hypocrites: hypocrites are those who think within themselves something other than what they say: those who — to say it clearly — are two-faced. To speak of authenticity to young people costs nothing because the young — all of them — have this wish to be authentic, to be consistent. And you are all disgusted when you find in us priests who we are not authentic, or sisters who are not authentic!

“To be joyful witnesses of the Gospel, it is necessary to be authentic and consistent.”


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This is a primary responsibility of all adults, of formators. And it is your responsibility, you formators who are here: to set an example of consistency to the youngest. Do we want consistent young people? Are we consistent? On the contrary, the Lord will say to us what He said to the People of God about the Pharisees: “Do what they say but not what they

do!.” Consistency and authenticity!

However, you, too, in turn, seek to follow this road. I always say what St. Francis of Assisi stated: Christ has sent us to proclaim the Gospel with words, too. The sentence goes like this: “Always proclaim the Gospel.

And if necessary, with words.” What does this mean? Proclaiming the Gospel with an authentic life, with a consistent life. But in this world to which wealth does so much damage, it is necessary that we priests, that we sisters, that all of us be consistent with our poverty! But when you find that money is the principal concern of an educational, parochial or indeed any other institution, this is not good. It is not good! It is an inconsistency! We must be consistent and authentic. On this route, let us do what St Francis says: preach the Gospel with our example and then with words! However, it is in our life that others must first be able to read the Gospel! Here, too, without fear, with our shortcomings which we try to correct, with our limitations which the Lord knows, but also with our generosity in letting Him act through us. Faults, limitations and — I add a little more — with sins...

Transpare nc y

I would like to know something. Here, in this hall, is there anyone who is not a sinner, who has not sinned? Raise up your hand! Raise up your hands! No one? No one. From here to the back... everyone! Yet, how do I carry my sin, my sins? I want to recommend this to you: be honest with your confessor. Always. Confess everything, do not be afraid. “Father, I

have sinned!” Think of the Samaritan woman who, to test him, in order to tell her fellow citizens that she had found the Messiah, said to him: “you

have told me all that I have ever done,” and everyone knew about this woman’s life. Always tell your confessor the truth. This transparency will do us good, because it makes us humble, all of us. “But father, I have got

“Preach the Gospel with our example and then, with

words!” --St. Francis


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stuck in this, I have done this, I have hated”... whatever it may be. Tell the truth, without hiding anything, without mincing your words, because you are talking to Jesus in the person of the confessor. And Jesus knows the truth. He alone always forgives you! But all the Lord wants is for you to tell Him what He already knows. Transparency! It is sad when one finds a seminarian or sister who in order to be rid of the stain confesses today with this one; tomorrow he or she goes to another, to another and to yet another: a peregrinatio to confessors in order to hide the truth from them. Transparency! It is Jesus Who is listening to you. Always have this transparency before Jesus in the confessor! However, this is a grace. Father I have sinned, I have done this, and this, and this... with all the words. And the Lord embraces you, He kisses you! Go, sin no more! And if you come back? Once again. I say this from experience. I have encountered many consecrated people who fall into this hypocritical trap of lacking transparency. “I have done this,” humbly. Like the publican at the back of the Temple: “I have done this, I

have done that...” And the Lord shuts your mouth: it is He Who cuts you short! But don’t you do it! Do you understand? From one’s own sin grace overflows! Open the door to grace with this transparency!

The saints and teachers of spiritual life tell us that to help us develop our life in authenticity, the daily practice of the examination of conscience is very useful; indeed, it is indispensable. What is happening in my soul? Hence, be open, with the Lord and then, with the confessor, with the spiritual director. This is so important!

How much more time do we have Archbishop Fisichella? [Archbishop

Fisichella: if you continue talking like this, we shall certainly be here until

tomorrow].He says until tomorrow... If it is to be until tomorrow, let them bring each one of you a sandwich and a Coca Cola, at least!

Consistency is fundamental if our witnessing is to be credible. However, it is not enough; we also need education. I underline cultural training, in order to account for faith and hope. The context in which we live continually asks us to “account” in this way, and it is a good thing, because it helps us to take nothing for granted. Today, we cannot take anything for

“Consistency is fundamental if our witnessing is

to be credible.”


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granted! This civilization, this culture... we cannot. But, it is certainly also demanding, it requires a good, balanced formation which combines all the dimensions of life, the human, the spiritual, the intellectual dimension with the pastoral. In your formation there are the four fundamental pillars: spiritual formation, that is, the spiritual life; intellectual life, this means studying “in order to account for;” apostolic life, beginning to go out to proclaim the Gospel; and fourthly, community life. Four. And for the latter, formation must be undertaken in community, in the novitiate, in the priory, in seminaries... I always think of this: the worst seminary is better than no seminary! Why? Because this community life is essential. Remember the four pillars: spiritual life, intellectual life, apostolic life and community life. These four. You must build your vocation on these four elements.

Co mmunity Life

And here, I would like to stress the importance, in this community life, of relations of friendship and brotherhood that are integral parts of this formation. Here, we come across another problem. Why do I say this: relations of friendship and brotherhood? So often I have found communities, seminaries, religious or diocesan communities where the most common remarks are gossip! It is terrible! They “flay each other alive.” And this is our clerical or religious world... Excuse me, but it is common: jealousy, envy, criticism of others. Not only speaking badly of our superiors, that’s a classic! But I want to tell you that this is so common, so very common. I, too, have fallen into this. I have often done it, often! And I am ashamed of myself! I am ashamed of this. It is not good to do this: to go and gossip: “Have you heard... have you heard?...” That community is hell. This is not good for us. For this reason, relationships of friendship and brotherhood are important. Friends are few. The Bible says this: friends, one or two... But brotherhood with everyone. If I have some problem with a sister or brother, I say so to his or her face or I say it to someone who can help, but I do not tell others in order to “blacken” their name. And gossip is terrible! Underlying gossip is envy, jealousy and ambition. Think about this. I once

“Friendship must not teach you to close yourselves in but

to go out of yourselves.”


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heard of a person who after the spiritual exercises — a consecrated person, a sister... This is good! This sister had promised the Lord never to speak badly of another. This is a beautiful, beautiful way to holiness! Never to speak badly of others. “But father, there are problems.” Tell the superior, tell the Bishop who can remedy them. Do not tell a person who cannot help. This is important: brotherhood! But tell me, would you speak badly of your mother, your father, your siblings? Never. And why do you do so in the consecrated life, at the seminary, in your priestly life? Only this: think, think.... Brotherhood! This brotherly love.

However, in this aspect of friendship and brotherhood there are two extremes: isolation as much as dissipation. Friendship is fraternity that helps me not to fall into either isolation or dissipation. Cultivate friendships, they are a precious good; however, they must not teach you to close yourselves in but to go out of yourselves. A priest or a man or woman religious can never be an island, but must be a person who is always ready to meet others. Friendships, moreover, are enriched by the different charisms of your religious families. This is a great wealth. Let us think of the beautiful friendships of many of the saints.

I believe I must cut this a little short, because your patience is never-ending! [Seminarians: “No no no!”]

Co nte mplatio n and Missio n

I would like to tell you: come out of yourselves to proclaim the Gospel, but to do this you must come out of yourselves to encounter Jesus. There are two ways out: one towards the encounter with Jesus, towards transcendence; the other, towards others in order to proclaim Jesus. These two go hand in hand. If you only take one of them, that is not good! I am thinking of Mother Teresa of Calcutta. She was a fantastic sister. She was not afraid of anything. She went about on the roads. This woman was not even afraid of kneeling for two hours before the Lord. Do not fear to step out of yourselves in prayer or in pastoral action. Be brave, in order to pray and in order to go and proclaim the Gospel.

“Always keep Our Lady with you and please pray the

Rosary... Do not neglect it!”


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I would like a more missionary Church. This beautiful Church that makes progress. In these days, a large number of missionaries, men and women, have come to the morning Mass here at Santa Marta, and when they greet me they say to me: “But I am an elderly sister; and I have spent

40 years in Chad, I have been here and there...” How lovely! But you have realized that this sister was able to spend these years in this way because she never neglected to encounter Jesus in prayer. Going out of ourselves, towards transcendence, to Jesus in prayer, towards transcendence, to others in the apostolate and in work. Make your contribution to a Church like this: faithful to the path that Jesus wants. Do not learn from us, from us who are no longer very young; do not learn from us the sport to which we old men so often have recourse: the sport of complaining! Do not learn from us the cult of the “goddess lamentation.” She is a goddess that is always complaining. But be positive, cultivate your spiritual life and, at the same time, go out, be capable of meeting people, especially those most despised and underprivileged. Do not be afraid of going out and swimming against the tide. Be both contemplatives and missionaries. Always keep Our Lady with you and please pray the Rosary. Do not neglect it! Always keep Our Lady with you at home, as did the Apostle John. May she always accompany you and keep you. And also pray for me, because I, too, need prayers, because I am a poor sinner, but let us go ahead.

Thank you very much and we shall meet again tomorrow. And on we go, with joy, with consistency, always with the courage to tell the truth, the courage to step out of ourselves to meet Jesus in prayer and to step out of ourselves to encounter others and give the Gospel to them. With pastoral fruitfulness! Please do not be “spinsters” and “bachelors.” Keep forging ahead!

Now, Archbishop Fisichella said that yesterday you recited the Creed, each one of you in your own language. But we are all brothers, we have one and the same Father. Now, each one in his own language, let us recite the Our Father. Let us say the Our Father. [Recitation of the “Our

Father”]. And we also have a Mother. Let us now say the Hail Mary in our own language. [Recitation of the “Hail Mary”].n


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757

Vocations as a Sign of Hope

Founded in FaithMessage of His Holiness Pope Benedict Emeritus XVI

for the 50th World Day of Prayer for Vocations

21 April 2013

Dear Brothers and Sisters,

On the occasion of the 50th World Day of Prayer for Vocations, held on 21 April 2013, the Fourth Sunday of Easter, I want to invite you to reflect on the theme: “Vocations as a sign of hope

founded in faith, which happily occurs during the Year of Faith, the year marking the 50th anniversary of the opening of the Second Vatican Council. While the Council was in session, the Servant of God, Paul VI, instituted this day of worldwide prayer to God the Father, asking Him to continue to send workers for His Church (cf. Mt 9:38). “The problem of having a sufficient number of priests,” as the Pope stated at the time, “has an immediate impact on all of the faithful: not simply because they depend on it for the religious future of Christian society, but also because this problem is the precise and inescapable indicator of the vitality of faith and love of individual parish and diocesan communities, and the evidence of the moral health of Christian families. Wherever numerous vocations


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to the priesthood and consecrated life are to be found, that is where people are living the Gospel with generosity” (Paul VI, Radio Message, 11 April 1964).

During the intervening decades, the various Christian communities all over the world have gathered each year on the Fourth Sunday of Easter, united in prayer, to ask from God the gift of holy vocations and to propose once again, for the reflection of all, the urgent need to respond to the divine call. Indeed, this significant annual event has fostered a strong commitment to placing the importance of vocations to the priesthood and the consecrated life ever more at the center of the spirituality, prayer and pastoral action of the faithful.

Hope is the expectation of something positive in the future, yet at the same time, it must sustain our present existence, which is often marked by dissatisfaction and failures. On what is our hope founded? Looking at the history of the people of Israel, recounted in the Old Testament, we see one element that constantly emerges, especially in times of particular difficulty like the time of the Exile, an element found especially in the writings of the prophets, namely remembrance of God’s promises to the Patriarchs: a remembrance that invites us to imitate the exemplary attitude of Abraham, who, as Saint Paul reminds us, “believed, hoping against hope, that he would become ‘the father of many nations,’ according to what was said, ‘Thus shall your descendants be’” (Rom 4:18). One consoling and enlightening truth which emerges from the whole of salvation history, then, is God’s faithfulness to the covenant that He entered into, renewing it whenever man infringed it through infidelity and sin, from the time of the flood (cf. Gen 8:21-22) to that of the Exodus and the journey through the desert (cf. Dt 9:7). That same faithfulness led Him to seal the new and eternal covenant with man, through the blood of His Son, Who died and rose again for our salvation.

At every moment, especially the most difficult ones, the Lord’s faithfulness is always the authentic driving force of salvation history, which arouses the hearts of men and women and confirms them in the hope of one day reaching the “promised land”. This is where we find the sure foundation of every hope: God never abandons us and He remains true to His word. For that reason, in every situation, whether positive or


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759FEATURES: Vocations as a Sign of Hope founded in Faith

negative, we can nourish a firm hope and pray with the psalmist: “Only in God can my soul find rest; my hope comes from Him” (Ps 62:6). To have hope, therefore, is the equivalent of trusting in God Who is faithful, Who keeps the promises of the covenant. Faith and hope, then, are closely related. “Hope,” in fact, is a key word in biblical faith, to the extent that in certain passages the words “faith” and “hope” seem to be interchangeable. In this way, the Letter to the Hebrews makes a direct connection between the “unwavering profession of hope” (10:23) and the “fullness of faith” (10:22). Similarly, when the First Letter of Saint Peter exhorts the Christians to be always ready to give an account of the “logos” – the meaning and rationale – of their hope (cf. 3:15), “hope” is the equivalent of “faith” (Spe Salvi, 2).

Dear Brothers and Sisters, what exactly is God’s faithfulness, to which we adhere with unwavering hope? It is His love! He, the Father, pours His love into our innermost self through the Holy Spirit (cf. Rom 5:5). And this love, fully manifested in Jesus Christ, engages with our existence and demands a response in terms of what each individual wants to do with his or her life, and what he or she is prepared to offer in order to live it to the full. The love of God sometimes follows paths one could never have imagined, but it always reaches those who are willing to be found. Hope is nourished, then, by this certainty: “We ourselves have known and believed in the love that God has for us” (1 Jn 4:16). This deep, demanding love, which penetrates well below the surface, gives us courage; it gives us hope in our life’s journey and in our future; it makes us trust in ourselves, in history and in other people. I want to speak particularly to the young and I say to you once again: “What would your life be without this love? God takes care of men and women from creation to the end of time, when He will bring His plan of salvation to completion. In the Risen Lord, we have the certainty of our hope!” (Address to Young People of the Diocese of San

Marino-Montefeltro, 19 June 2011).

Just as He did during His earthly existence, so today, the risen Jesus walks along the streets of our life and sees us immersed in our activities, with all our desires and our needs. In the midst of our everyday circumstances, He continues to speak to us; He calls us to live our life with Him, for only He is capable of satisfying our thirst for hope. He lives now among the community of disciples that is the Church, and still today


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calls people to follow Him. The call can come at any moment. Today, too, Jesus continues to say, “Come, follow me” (Mk 10:21). Accepting His invitation means no longer choosing our own path. Following Him means immersing our own will in the will of Jesus, truly giving Him priority, giving Him pride of place in every area of our lives: in the family, at work, in our personal interests, in ourselves. It means handing over our very lives to Him, living in profound intimacy with Him, entering through Him into communion with the Father in the Holy Spirit, and consequently with our brothers and sisters. This communion of life with Jesus is the privileged “setting” in which we can experience hope and in which life will be full and free.

Vocations to the priesthood and the consecrated life are born out of the experience of a personal encounter with Christ, out of sincere and confident dialogue with Him, so as to enter into His will. It is necessary, therefore, to grow in the experience of faith, understood as a profound relationship with Jesus, as inner attentiveness to His voice which is heard deep within us. This process, which enables us to respond positively to God’s call, is possible in Christian communities where the faith is lived intensely, where generous witness is given of adherence to the Gospel, where there is a strong sense of mission which leads people to make the total gift of self for the Kingdom of God, nourished by recourse to the Sacraments, especially the Eucharist, and by a fervent life of prayer. This latter “must, on the one hand, be something very personal, an encounter between my intimate self and God, the living God. On the other hand, it must be constantly guided and enlightened by the great prayers of the Church and of the saints, by liturgical prayer, in which the Lord teaches us again and again how to pray properly” (Spe Salvi, 34).

Deep and constant prayer brings about growth in the faith of the Christian community, in the unceasingly renewed certainty that God never abandons His people and that He sustains them by raising up particular vocations – to the priesthood and the consecrated life – so that they can be signs of hope for the world. Indeed, priests and religious are called to give themselves

“Deep and constant prayer brings about growth in the faith of the

Christian community.”


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unconditionally to the People of God, in a service of love for the Gospel and the Church, serving that firm hope which can only come from an openness to the divine. By means of the witness of their faith and apostolic zeal, therefore, they can transmit, especially to the younger generations, a strong desire to respond generously and promptly to Christ who calls them to follow Him more closely. Whenever a disciple of Jesus accepts the divine call to dedicate Himself to the priestly ministry or to the consecrated life, we witness one of the most mature fruits of the Christian community, which helps us to look with particular trust and hope to the future of the Church and to her commitment to evangelization. This constantly requires new workers to preach the Gospel, to celebrate the Eucharist and the Sacrament of Reconciliation. So let there be committed priests, who know how to accompany young people as “companions on the journey,” helping them, on life’s often tortuous and difficult path, to recognize Christ, the Way, the Truth and the Life (cf. Jn 14:6), telling them, with Gospel courage, how beautiful it is to serve God, the Christian community, one’s brothers and sisters. Let there be priests who manifest the fruitfulness of an enthusiastic commitment, which gives a sense of completeness to their lives, because it is founded on faith in Him Who loved us first (cf. 1 Jn 4:19).

Equally, I hope that young people, who are presented with so many superficial and ephemeral options, will be able to cultivate a desire for what is truly worthy, for lofty objectives, radical choices, service to others in imitation of Jesus. Dear young people, do not be afraid to follow Him and to walk the demanding and courageous paths of charity and generous commitment! In that way, you will be happy to serve, you will be witnesses of a joy that the world cannot give, you will be living flames of an infinite and eternal love, you will learn to “give an account of the hope that is within you” (1 Pt 3:15)!n

BENEDICTUS PP. XVI

“Whenever a disciple accepts the divine call, we witness one

of the most mature fruits of the Christian community.”


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The Richie Fernando, SJ Story

(1970-1996)

Richard Michael “Richie” Fernando, SJ was a Filipino Jesuit from Bulacan. In 1995, as part of his Jesuit formation, he was assigned in a camp in Buddhist Cambodia where refugees maimed by bullets and land mines and scarred by hunger and

disease fought for hope. He loved life in a land where life was hard and death roves furtively. On 3 January 1996, he wrote in his diary: “I wish,

when I die, people remember not how great, powerful, or talented I was,

but that I served and spoke for the truth, I gave witness to what is right,

I was sincere in all my works and actions; in other words, I loved and I

followed Christ.”

He entered the Society of Jesus in 1990 and completed his novitiate and collegiate studies. Before proceeding to Theology and eventual ordination, he was sent to Banteay Prieb, a Jesuit technical school for the handicapped not far from Phnom Penh. It is described as a “place that

enables the disabled to tell their own stories, to gather strength and hope

from being with one another, and to learn a new skill that enhances a

sense of dignity and worth.” Here, people disabled by landmines, polio, and accidents learn skills that allow them to earn a living. His devotion quickly won his students trust. He began learning the Khmer language and came to appreciate their religious traditions. And he loved to share their


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stories, stories of survival during the Pol Pot’s genocidal regime, stories of the devastation of their society through poverty, displacement and the nine million land mines that still plague their land.

One of these survivors is Sarom. Already an orphan at 16, Sarom became a soldier; but two years later, he was maimed by a land mine. He finished his courses at Banteay Prieb and wanted to stay on there, but school authorities found him disruptive and asked him to leave. Richie mentioned Sarom in a letter to his friends in the Philippines, saying that although Sarom was “tricky” he still had a place in Richie’s heart.

On 17 October 1996, Sarom came to the school for a meeting. Angered, he suddenly reached into a bag he was carrying, pulled out a grenade, and began to move towards a classroom full of students; the windows of the room were barred, leaving the students no escape. Richie came up behind Sarom and grabbed him. “Let me go, teacher; I do not want to kill you,” Sarom pleaded. But he dropped his grenade, and it fell behind him and Richie. In a flash, Richie was dead, falling over with Sarom still grasped in his arms, protecting him from the violence he had made. He was only 26.

Four days before his death, Richie had written a long letter to his Jesuit friend Totet Banaynal. “I know where my heart is,” he wrote; “It

is with Jesus Christ, Who gave His all for the poor, the sick, the orphan

...I am confident that God never forgets His people: our disabled brothers and sisters. And I am glad that God has been using me to make sure that

our brothers and sisters know this fact. I am convinced that this is my

vocation.”

Three days after Richie’s death, his bereaved family and friends in the Philippines celebrated his funeral. At the same time, his Cambodian friends carried an urn containing cloths soaked in his blood to a Buddhist funeral mound. In their shock, they mourned; and in their mourning, they gave thanks for Richie, the man they knew and loved, their son, their brother, their teacher, their friend. And Sarom? He sat in his jail cell and mourned, too. In March 1997, Mr. and Mrs. Fernando wrote to Cambodia’s King Sihanouk, asking for pardon for Sarom for he had not wanted to kill Richie. “Richie ate rice with me,” he said; “he was my friend.” n

Source: Locsin, Raul. The Gift of Life: Biography of Richard Michael “Richie” R. Fernando, SJ. Quezon City: Ateneo de Manila University, 2000.


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765

The Homily of Pope Francis

on the Occasion of the Day of

Seminarians, Novices and those

Discerning their VocationSt. Peter’s Basilica

7 July 2013

Dear Brothers and Sisters,

Yesterday, I had the pleasure of meeting you, and today, our joy is even greater because we have gathered for the Eucharist on the Lord’s Day. You are seminarians, novices, young people on a vocational journey from every part of the world. You

represent the Church’s youth! If the Church is the Bride of Christ; you, in a certain sense, represent the moment of betrothal, the spring of vocation, the season of discovery, assessment, formation. And it is a very beautiful season, in which foundations are laid for the future. Thank you for coming!

Today, the word of God1 speaks to us of mission. Where does mission originate? The answer is simple: it originates from a call – the Lord’s call – and when He calls people, He does so with a view to sending them out.

1 Luke 10:1-12,17-20


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How is the one sent out meant to live? What are the reference points of Christian mission? The readings we have heard suggest three: the joy of consolation, the Cross and prayer.

1. The first element: the Joy of Consolation. The prophet Isaiah is addressing a people that have been through a dark period of exile, a very difficult trial. But now, the time of consolation has come for Jerusalem; sadness and fear must give way to joy: “Rejoice... be glad... rejoice with

her in joy,” says the prophet (66:10). It is a great invitation to joy. Why? What is the reason for this invitation to joy? Because the Lord is going to pour out over the Holy City and its inhabitants a “cascade” of consolation, a veritable overflow of consolation – such that it will be overcome – a cascade of maternal tenderness: “You shall be carried upon her hip and

dandled upon her knees” (v. 12). As when a mother takes her child upon her knee and caresses him or her, so the Lord will do and does with us. This is the cascade of tenderness which gives us much consolation. “As one whom

his mother comforts, so I will comfort you” (v. 13). Every Christian, and especially you and I, is called to be a bearer of this message of hope that gives serenity and joy: God’s consolation, His tenderness towards all. But if we first experience the joy of being consoled by Him, of being loved by Him, then, we can bring that joy to others. This is important if our mission is to be fruitful: to feel God’s consolation and to pass it on to others! I have occasionally met consecrated persons who are afraid of the consolations of God, and… the poor things, they were tormented, because they are of this divine tenderness. But be not afraid. Do not be afraid because the Lord is the Lord of consolation, He is the Lord of tenderness. The Lord is a Father and He says that He will be for us like a mother with her baby, with a mother’s tenderness. Do not be afraid of the consolations of the Lord. Isaiah’s invitation must resound in our hearts: “Comfort, comfort

my people” (40:1) and this must lead to mission. We must find the Lord Who consoles us and go to console the people of God. This is the mission. People today certainly need words, but most of all, they need us to bear witness to the mercy and tenderness of the Lord, which warms the heart, rekindles hope, and attracts people towards the good. What a joy it is to bring God’s consolation to others!

2. The second reference point of mission is the Cross of Christ. Saint Paul, writing to the Galatians, says: “Far be it from me to glory except in


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767DOCUMENTATION: Seminarians, Novices and those Discerning

the Cross of our Lord Jesus Christ” (6:14). And he speaks of the “marks

of Jesus,” that is, the wounds of the crucified Lord, as a countersign, as the distinctive mark of his life as an Apostle of the Gospel. In his ministry, Paul experienced suffering, weakness and defeat; but also joy and consolation. This is the Paschal mystery of Jesus: the mystery of death and resurrection. And it was precisely by letting himself be conformed to the death of Jesus that Saint Paul became a sharer in His resurrection, in His victory. In the hour of darkness, in the hour of trial, the dawn of light and salvation is already present and operative. The Paschal mystery is the beating heart of the Church’s mission! And if we remain within this mystery, we are sheltered both from a worldly and triumphalistic view of mission and from the discouragement that can result from trials and failures. Pastoral fruitfulness, the fruitfulness of the Gospel proclamation is measured neither by success nor by failure according to the criteria of human evaluation, but by becoming conformed to the logic of the Cross of Jesus, which is the logic of stepping outside oneself and spending oneself, the logic of love. It is the Cross – always the Cross – that is present with Christ because, at times, we are offered the Cross without Christ: this has no purpose! – it is the Cross, and always the Cross with Christ, which guarantees the fruitfulness of our mission. And it is from the Cross, the supreme act of mercy and love, that we are reborn as a “new creation” (Gal 6:15).

3. Finally, the third element: Prayer. In the Gospel we heard: “Pray,

therefore, to the Lord of the harvest, to send out laborers into his harvest” (Lk 10:2). The laborers for the harvest are not chosen through advertising campaigns or appeals of service and generosity, but they are “chosen” and “sent” by God. It is He Who chooses; it is He Who sends; it is the Lord Who sends; it is He Who gives the mission. For this, prayer is important. The Church, as Benedict XVI has often reiterated, is not ours, but God’s; and how many times do we, consecrated men and women, think that the Church is ours! We make of it… something that we invent in our minds.

“It is the Cross – always the

Cross – that is present with

Christ because, at times, we

are offered the Cross without

Christ: this has no purpose!”


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But it is not ours! It is God’s. The field to be cultivated is His. The mission is grace. And if the Apostle is born of prayer, he finds in prayer the light and strength of his action. Our mission ceases to bear fruit, indeed, it is extinguished the moment the link with its source, with the Lord, is interrupted.

Dear seminarians, dear novices, dear young people discerning your vocations: one of you, one of your formators, said to me the other days, “evangeliser, on le fait à genoux” (evangelization is done on one’s knees). Listen well: “evangelization is done on one’s knees.” Without a constant relationship with God, the mission becomes a job. But for what do you work? As a tailor, a cook, a priest; is your job being a priest, being a sister? No. It is not a job, but rather something else. The risk of activism, of relying too much on structures, is an ever-present danger. If we look towards Jesus, we see that prior to any important decision or event He recollected Himself in intense and prolonged prayer. Let us cultivate the contemplative dimension, even amid the whirlwind of more urgent and heavy duties. And the more the mission calls you to go out to the margins of existence, let your heart be the more closely united to Christ’s heart, full of mercy and love. Herein lies the secret of pastoral fruitfulness, of the fruitfulness of a disciple of the Lord!

Jesus sends His followers out with no “purse, no bag, no sandals” (Lk 10:4). The spread of the Gospel is not guaranteed either by the number of persons, or by the prestige of the institution, or by the quantity of available resources. What counts is to be permeated by the love of Christ, to let oneself be led by the Holy Spirit and to graft one’s own life onto the tree of life, which is the Lord’s Cross.

Dear friends, with great confidence I entrust you to the intercession of Mary Most Holy. She is the Mother who helps us to take life decisions freely and without fear. May she help you to bear witness to the joy of God’s consolation, without being afraid of joy, she will help you to conform yourselves to the logic of love of the Cross, to grow in ever deeper union with the Lord in prayer. Then your lives will be rich and fruitful! Amen.n


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769

World Day of Prayer for the

Sanctification of Priests 7 June 2013

My dearest friends and brothers in the priesthood,

On the occasion of the coming solemnity of the Most Sacred Heart of Jesus, 7 June 2013, on which we celebrate the World Day of Prayer for the Sanctification of Priests, I cordially greet each and every one of you, and thank the Lord for the

wonderful gift of the priesthood and for your fidelity to the love of Christ.

The invitation of the Lord to “remain in his love” (cf. Jn. 15:9) is valid for all the baptised, but on the feast of the Sacred Heart of Jesus, it resounds with a new power in us, his priests. As the Holy Father Pope Benedict XVI reminded us at the opening of the Year for Priests, quoting the Holy Curé of Ars, “the priesthood is the love of the heart of Jesus” (cf. Homily at the celebration of Vespers of the Solemnity of the Most Sacred Heart of Jesus, 19 June 2009). We must never forget that from this heart sprang the gift of the priestly ministry.

We know from experience that “to remain in his love” pushes us forcefully towards holiness. This holiness, as we know well, is not based


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in doing extraordinary actions, but in allowing Christ to act in us and in making his attitudes, his thoughts and his behaviour our own. The extent of holiness derives from the extent of Christ’s presence in us, insofar as we model the whole of our life on him, by the strength of the Holy Spirit.

We priests have been consecrated and sent to make present the salvific mission of the incarnate Divine Son. Our function is indispensable for the Church and for the world and demands from us complete fidelity to Christ and constant union with Him. Thus, by humble service, we are guides who lead to holiness the faithful entrusted to our ministry. In this way, we reflect in our life the desire expressed by Jesus himself in his priestly prayer after the institution of the Eucharist: “I am praying for them; I am not praying for the world but for those whom you have given me, for they are yours… I do not pray that you should take them out of the world, but that you should keep them from the evil one… sanctify them in the truth… for their sake I consecrate myself, that they also may be consecrated in truth” (Jn. 17:9,15,17,19).

In the Ye ar o f Fa ith

Such considerations assume a special importance in relation to the celebration of the Year of Faith – announced by the Holy Father Pope Benedict XVI in the Motu Proprio Porta Fidei (11 October 2011) – which began on 11 October 2012, on the fiftieth anniversary of the opening of the Second Vatican Council, and which will end on the solemnity of Our Lord Jesus Christ, Universal King, on 24 November of the next year. The Church with her pastors, must be on a journey, to lead people out of the “desert” towards communion with the Son of God, who is the Life of the world (cf. Jn. 6:33).

In this perspective, the Congregation for the Clergy addresses this letter to all the priests of the world, to help each one to renew his commitment to live this event of grace to which we are called, and in a particular way to be leaders and animators eager for a rediscovery of the faith in its entirety and with all its attraction, and therefore motivated to believe that the new evangelisation is directed towards the genuine transmission of the Christian faith.

In the Apostolic Letter Porta Fidei, the Pope interprets the sentiments


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771DOCUMENTATION: World Day of Prayer for Sanctification of Priests

of priests in many countries: “In the past it was possible to recognise a unitary cultural matrix, broadly accepted in its appeal to the content of the faith and the values inspired by it, today this no longer seems to be the case in large swathes of society, because of a profound crisis of faith that has affected many people” (no. 2).

The celebration of the Year of Faith presents itself as an opportunity for the new evangelisation, to overcome the temptation to discouragement, and to let our own efforts be directed more and more under the influence and the guidance of the present Successor of Peter. To have faith means principally to be certain that Christ, conquering death in his flesh, has also made it possible for those who believe in Him to share this destiny of glory, and to satisfy the yearning for a perfect and eternal life and joy, which is in the heart of everyone. For this, “the Resurrection of Christ is our greatest certainty; he is our most precious treasure! How can we not share this treasure, this certainty with others? It is not only for us, it is to be passed on, to be shared with others. Our testimony is precisely this” (POPE FRANCIS, General Audience, 3 April 2013).

As priests we must prepare ourselves to lead the other members of the faithful to a maturity of faith. We know that we are the first ones who have to open our hearts more fully. We remember the words of the Master of the last day of the Feast of Tabernacles in Jerusalem “Jesus stood up and proclaimed, ‘If any one thirst, let him come to me and drink. He who believes in me, as the scripture has said: Out of his heart shall flow rivers of living water.’ Now this he said about the Spirit, which those who believed in him were to receive; for as yet the Spirit had not been given, because Jesus was not yet glorified” (Jn. 7:37-39). Also from the priest as alter

Christus, rivers of living water can flow, inasmuch as he drinks with faith from the words of Christ, opening himself to the action of the Holy Spirit. Not only the sanctification of the people entrusted to him, but also the satisfaction of his own identity, depends ultimately on the movement from the priest “opening” himself, to being a sign and instrument of divine grace: “The priest who seldom goes out of himself, who anoints little – I won’t say ‘not at all’ because, thank God, the people take the oil from us anyway – misses out on the best of our people, on what can stir the depths of his priestly heart. Those who do not go out of themselves, instead of being mediators, gradually become intermediaries, managers. We know


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the difference: the intermediary, the manager, ‘has already received his reward,’ and since he doesn’t put his own skin and his own heart on the line, he never hears a warm, heartfelt word of thanks. This is precisely the reason for the dissatisfaction of some, who end up sad, sad priests, in some sense becoming collectors of antiques or novelties, instead of being shepherds living with ‘the odour of the sheep.’ This I ask you: be shepherds, with the ‘odour of the sheep,’ make it real, as shepherds among your flock, fishers of men” (IDEM, Homily for the Chrism Mass, 28 March 2013).

Tra nsmitting the Fa ith

Christ has entrusted to his apostles and to the Church the mission of preaching the Good News to all people. St. Paul heard the Gospel as “the power of God for salvation to every one who has faith” (Rm. 1:16). Jesus Christ himself is the Gospel, the “Good News” (cf. 1Cor. 1:24). Our task is to be bearers of the power of the boundless Love of God manifested in Christ. The response to the generous divine Revelation is faith, the fruit of grace in our souls, which demands the opening of the human heart. “Only through believing, then, does faith grow and become stronger; there is no other possibility for possessing certitude with regard to one’s life apart from self-abandonment, in a continuous crescendo, into the hands of a love that seems to grow constantly because it has its origin in God” (Porta Fidei, no. 7). After years of priestly ministry, with its fruits and its difficulties, the presbyterate can say with St. Paul: “I have fully preached the gospel of Christ!” (Rm. 15:19; 1Cor. 15:1-11; etc.).

To collaborate with Christ in the transmission of the faith is the task of every Christian, in the characteristic organic cooperation between the ordained faithful and the lay faithful in the Holy Church. This joyful obligation implies two profoundly united aspects. The first, the bond with Christ, which means meeting Him personally, following Him, having a friendship with Him, believing in Him. In today’s cultural context, the testimony of our lives is particularly important – a condition of authenticity and of credibility – which makes it evident how the power of the love of God makes his Word effective. We must not forget that the faithful are looking for the priest to be a man of God and of His Word, His mercy and the Bread of Life.


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A second element of the missionary character of the transmission of the faith is found in the joyful welcome of the words of Christ, the truths that he teaches us, the content of Revelation. In that sense, a fundamental instrument will be the ordered and organic exposition of Catholic doctrine, anchored in the Word of God and in the eternal and living Tradition of the Church.

In particular, we must commit ourselves to live the Year of Faith and to make it a providential occasion to understand that the texts of the Second Vatican Council, which are the heritage of the Council Fathers, according to the words of blessed John Paul II, “have lost nothing of their value or brilliance. They need to be read correctly, to be widely known and taken to heart as important and normative texts of the Magisterium, within the Church’s Tradition… I feel more than ever in duty bound to point to the Council as the great grace bestowed

on the Church in the twentieth

century: there we find a sure compass by which to take our bearings in the century now beginning” (JOHN PAUL II, Ap. Let. Novo millennio ineunte, 6 January 2001, 57: AAS 93 [2001], 308, no. 5).

The Co nte nt o f the Fa ith

The Catechism of the Catholic Church – called for by the Extraordinary Synod of Bishops of 1985 as an instrument of service to catechesis and brought about through the collaboration of the whole Episcopate – illustrates to the faithful the strength and the beauty of the faith.

The Catechism is an authentic fruit of the Second Vatican Ecumenical Council, which makes the pastoral ministry easier: attractive, incisive, deep, solid homilies; catechetical courses and courses of theological formation for adults; the preparation of catechists, the formation of different vocations in the Church, particularly in the Seminaries.

The Note with pastoral recommendations for the Year of Faith (6 January 2012), offers a full list of initiatives for living this privileged time

“We must not forget that the faithful are looking for the priest to be a man of God

and of His Word, His mercy and the Bread of Life.”


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of grace in full unity with the Holy Father and the Episcopal College: pilgrimages for the faithful to the See of Peter, to the Holy Land, to Marian shrines, the next World Youth Day in Rio de Janeiro this coming July; symposia, conferences and gatherings, also on an international level, and in particular those dedicated to the rediscovery of the teachings of the Second Vatican Council; the organisation of groups of the faithful for reading and the communal in-depth study of the Catechism with a renewed commitment to spreading its teaching.

In the current relativist climate it seems appropriate to stress how important is the knowledge of the content of authentic Catholic doctrine, inseparable as it is from the encounter with appealing testimonies of faith. The Acts of the Apostles recounts that the first disciples in Jerusalem “devoted themselves to the apostles’ teaching and fellowship, to the breaking of bread and the prayers” (Acts 2:42).

In this sense the Year of Faith is a particularly favourable occasion for a more attentive reception of the homilies, the catechesis, the allocutions and the other statements of the Holy Father. For many of the faithful, to have available the homilies and discourses from the audiences will be a great help for passing on the faith to others.

This concerns the truth by which we live, as St. Augustine said when, in a homily on the redditio symboli, he describes the handing over of the Creed: “You therefore have received and returned it, but in your minds and in your hearts you must keep it ever present, you must repeat it in your beds, think of it again in the squares and not forget it during meals: and also when your body sleeps, your hearts must be watchful” (AUGUSTINE OF HIPPO, Discourse 215, on the Redditio Symboli).

In Porta Fidei there is a path to help understand more deeply the content of the faith and the act by which we freely entrust ourselves to God: the act with which we believe and the content to which we give our assent are signposted in a deeply united way (cf. n. 10).

To g ro w in Fa ith

The Year of Faith represents therefore, an invitation to conversion to Jesus, the only Saviour of the World, to grow in the faith as a theological virtue. In the prologue to the first volume of Jesus of Nazareth, the Holy


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Father Pope Benedict XVI wrote on the negative consequences of presenting Jesus as a figure from the past about whom little is certain: “Such a situation is difficult for the faith, because it makes its authentic point of reference uncertain: the intimate friendship with Jesus, on which everything depends, threatens to fumble in the emptiness” (p. 8).

It is worth meditating more on these words “the intimate friendship

with Jesus, on which everything depends.” It concerns the personal encounter with Christ, an encounter of each one of us, and of each one of our brothers and sisters in the faith, whom we serve in our ministry.

To encounter Jesus, like the first disciples – Andrew, Peter, John – like the Samaritan woman or like Nicodemus; to welcome him into our own house like Martha and Mary; to listen to him reading the Gospel again and again; by the grace of the Holy Spirit, this is the sure path to growth in the faith. As the Servant of God Paul VI wrote: “The faith is the way by which eternal truth enters into the soul” (Insegnamenti, IV, p. 919).

Jesus invites us to feel that we are children and friends of God: “I have called you friends, for all that I have heard from my Father I have made known to you. You did not choose me, but I chose you and appointed you that you should go and bear fruit and that your fruit should abide; so that whatever you ask the Father in my name, he may give it to you” (Jn. 15:15-16).

Me a ns to g ro w in fa ith – The Euc ha rist

Jesus invites us to ask with full confidence, to pray with the words “Our Father.” He proposes to everyone, in the Sermon on the Mount, a goal which to human eyes seems like madness: “You, therefore, must be perfect, as your heavenly Father is perfect” (Mt 5:48). In order to exercise a good pedagogy of holiness, capable of adapting itself to the circumstances and the pace of the individual person, we must be friends of God, and men of prayer.

In prayer we learn to carry the Cross, that Cross open to the whole world for its salvation which, as the Lord revealed to Ananias, would accompany the mission of the newly converted Saul: “Go, for he is a chosen instrument of mine to carry my name before the Gentiles and kings


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and the sons of Israel; for I will show him how much he must suffer for the sake of my name” (Acts 9:15-16). Also to the faithful of Galatia, St. Paul presents this synthesis of his life “I have been crucified with Christ; it is no longer I who live, but Christ who lives in me; and the life I now live in the flesh I live by faith in the Son of God, who loved me and gave himself for me” (Gal. 2:19-20).

In the Eucharist the mystery of the sacrifice of the Cross is made present. The liturgical celebration of the Holy Mass is an encounter with Jesus, who offers himself as a victim for us and transforms us in Him. “By its nature, the liturgy can be pedagogically effective in helping the faithful to enter more deeply into the mystery being celebrated. That is why, in the Church’s most ancient tradition, the process of Christian formation always had an experiential character. While not neglecting a systematic understanding of the content of the faith, it centred on a vital and convincing encounter with Christ, as proclaimed by authentic witnesses. It is first and foremost the witness who introduces others to the mysteries” (BENEDICT XVI, Ap. Exhort. Sacramentum Caritatis, 22-II-2007, no. 64). It should not be surprising therefore, that in the Note with pastoral

recommendations for the Year of Faith, it is suggested that the celebration of the faith in the liturgy be intensified, and in particular in the Eucharist, where the faith of the Church is proclaimed, celebrated and reinforced (cf. no. IV, 2). If the Eucharistic liturgy is celebrated with great faith and devotion, the fruits are certain.

The Sa c ra me nt o f Me rc y tha t b ring s fo rg ive ne ss

If the Eucharist is the Sacrament that builds up the image of the Son of God in us, Reconciliation is that which makes us experience the power of the divine mercy, which liberates the soul from sin, and enables it to sense the beauty of the return to God, the true Father loved by every one of his children. For this the sacred minister is the first person who must be convinced that “only by behaving as children of God, without despairing at our shortcomings, at our sins, only by feeling loved by him will our life be new, enlivened by serenity and joy. God is our strength! God is our hope!” (POPE FRANCIS, General Audience, 10 April 2013).

The priest must himself be a sacrament of this merciful presence in the world: “Jesus has no house, because his house is the people, it is we who


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are his dwelling place, his mission is to open God’s doors to all, to be the presence of God’s love” (IDEM, General Audience, 27 March 2013). We cannot therefore bury this marvellous supernatural gift, nor distribute it without having the same sentiments as He who loved sinners, all the way to the Cross. In this sacrament, the Father gives us a unique opportunity to be, not only spiritually, but also in ourselves and with our own humanity, that welcoming hand which, like the Good Samaritan, pours oil which gives relief to the wounds of the soul (Lk. 10:34). We hear, as our own, these words of the Pontiff; “A Christian who withdraws into himself, who hides everything that the Lord has given him, is a Christian who... is not a Christian! He is a Christian who does not thank God for everything God has given him! This tells us that the expectation of the Lord’s return is the time of action — we are in the time of action — the time in which we should bring God’s gifts to fruition, not for ourselves but for him, for the Church, for others. The time to seek to increase goodness in the world always… Dear brothers and sisters, may looking at the Last Judgement never frighten us: rather, may it impel us to live the present better. God offers us this time with mercy and patience so that we may learn every day to recognise him in the poor and in the lowly. Let us strive for goodness and be watchful in prayer and in love. May the Lord, at the end of our life and at the end of history, be able to recognise us as good and faithful servants” (IDEM, General Audience, 24 April 2013).

The sacrament of Reconciliation is therefore also the sacrament of joy: “While he was yet at a distance, his father saw him and had compassion, and ran and embraced him and kissed him. And the son said to him, ‘Father, I have sinned against heaven and before you; I am no longer worthy to be called your son.’ But the father said to his servants, ‘Bring quickly the best robe, and put it on him; and put a ring on his hand, and shoes on his feet; and bring the fatted calf and kill it, and let us eat and make merry; for this my son was dead, and is alive again; he was lost, and is found.’ And they began to make merry” (Lk. 15:11-24). Every time we go to Confession, we find the joy of being with God, because we have experienced his mercy perhaps many times, when we manifest to the Lord our shortcomings due to tepidity and mediocrity. Thus our faith is strengthened as sinners who love Jesus, and we know we are loved by him: “When someone is summoned by the judge or is involved in legal proceedings, the first thing he does is


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to seek a lawyer to defend him. We have One who always defends us, who defends us from the snares of devil, who defends us from ourselves and from our sins! Dear brothers and sisters, we have this Advocate; let us not be afraid to turn to him to ask forgiveness, to ask for a blessing, to ask for mercy! He always pardons us, he is our Advocate: he always defends us! Don’t forget this!” (IDEM, General Audience, 17 April 2013).

In Eucharistic adoration, we can say to Christ, present in the Sacred Host, with St. Thomas Aquinas:

Plagas sicut Thomas non intúeor

Deum tamen meum Te confiteorFac me tibi semper magis crédere

In Te spem habére, Te dilígere.

Also with the apostle Thomas, we can repeat with our priestly heart, when Jesus is in our hands: Dominus meus et Deus meus!

“Blessed is she who believed that there would be a fulfilment of what was spoken to her from the Lord.” (Lk. 1:45). With these words Elizabeth greeted Mary. We appeal to Her, who is Mother of priests and who has preceded us in the journey of faith, that each one of us may grow in faith in her divine Son, and thereby bring to the world the Life and the Light, the warmth of the Most Sacred Heart of Jesus.n

MAURO CARDINAL PIACENZAPrefect

Celso Morga IruzubietaTitular Archbishop of Alba Marittima

Secretary


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779

Letter to Seminarians

on the Occasion of the Day

for the Sanctification of Priests

The Most Sacred Heart of Jesus

7 June 2013

Dearest Seminarians,

On the solemnity of the Most Sacred Heart of Jesus, we celebrate most significantly the day for the sanctification of priests and, as you are in the Seminary to respond in the most fitting way possible to your vocation, it is important for me to send you

this letter, with great affection, so that you may feel involved and, as such, remember this important occasion.

We contemplate together today the origin of the divine vocation. The Holy Father has emphasised firmly the love in which those who are Priests of Christ and of the Church must participate. In his homily at his first Chrism Mass (28 March 2013), Pope Francis said “This I ask you: be shepherds, with the ‘odour of the sheep’.” By this striking image, the Successor of Peter invites us to have a strong and solid love for the People of God, a love which – as the same Pontiff has noted – is not


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fed from purely human sources, nor is it reinforced by techniques of self-persuasion. It is the personal encounter with the Lord; it is keeping alive the knowledge of having been called by Him, who gives the truly greater supernatural strength to be Priests in the image of the Good Shepherd of all, Christ Jesus. But in order to be such tomorrow, you have to prepare yourselves today. In very clear words, Pope Francis has referred to the primacy of grace in the priestly life: “It is not in soul-searching or constant introspection that we encounter the Lord: self-help courses can be useful in life, but to live our priestly life going from one course to another, from one method to another, leads us to become pelagians and to minimise the power of grace” (ibidem).

For the disciple walking with Christ, walking in grace, means taking on with spiritual joy the weight of the priestly cross. We hear again the Holy Father teaching about this: “When we journey without the Cross, when we build without the Cross, when we profess Christ without the Cross, we are not disciples of the Lord, we are worldly” (Homily at the Holy Mass with

the Cardinals, 14 March 2013). On the contrary, to live our ministry as a service to Christ crucified, prevents us from understanding the Church as a human organisation “a charitable NGO, but not the Church, the Bride of the Lord” (ibidem).

In the light of these first magisterial teachings of Pope Francis, I invite you to consider your life as a gift of God and, at the same time, a task which has been entrusted to you, not simply by men but – albeit by way of the necessary mediation by the Church – ultimately by the Lord himself, who has a plan for your life and for the lives of the brothers and sisters whom you will be called to serve.

It is necessary to view the whole of our life in terms of a divine call, and also of a generous human response. This involves cultivating within ourselves the vocational sense, which interprets life as a continual dialogue with the Lord Jesus, risen and alive. In every age, Christ has called and continues to call men to follow him more closely by participating in his priesthood – that implies that, in every period of the history of the Church, the Lord has held a vocational dialogue with the faithful that He has chosen, so that they may be his representatives among the people of God, as well as mediators between heaven and earth, particularly in the


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781DOCUMENTATION: Letter to Seminarians

celebration of the liturgy and the sacraments. In fact, one can say that the liturgy opens heaven wide here on earth.

On this basis, you are called through ordination – without any merit of your own – to be mediators between God and his people and to make possible the salvific encounter through the celebration of the divine mysteries. Notwithstanding your own limits, you have responded to this call with generosity and joy. It is important that you always keep alive the sense of youthfulness in your hearts: “We must live the faith with a young heart, always: a young heart, even at the age of seventy or eighty. Dear young people! With Christ, the heart never grows old” (POPE FRANCIS, Homily for Palm Sunday, 24 March 2013, no. 3).

The youthfulness of the priestly spirit, firm in its vocation, is guaranteed by prayer, that is the continually maintained attitude of interior silence which favours listening to God every day. This continual opening of the

heart happens, naturally, within a stability that – once the fundamental life decisions have been taken – is capable, with the help of grace, to remain faithful to the tasks which have been solemnly accepted, right up to the end of our earthly life. However, this necessary stability does not imply closing our ear to the ongoing call of God, because the Lord, while confirming us every day in our fundamental vocation, is always at the door of our heart knocking (cf. Acts 3:30), waiting for us to open it to Him with the same generosity with which we said to him our first “fiat,” imitating the availability of the Ever Virgin Mother of God (cf. Lk. 1:38). We can, therefore, never place limits on the plan that God has for us and that he will communicate to us day after day, throughout the whole of our life.

This vocational openness also represents the most certain way to live evangelical joy. It is, in fact, the Lord who will make us truly happy. Our joy does not come from mundane satisfaction, which makes us briefly happy and quickly disappears, as St. Ignatius of Loyola noted in his first spiritual discernment (cf. Liturgy of the Hours, Office of Readings of 31 July, II Reading). Our joy is Christ! In the daily dialogue with Him, our spirit is reassured and continually renews our passion and our zeal for the salvation of souls.

This prayerful dimension of the priestly vocation reminds us of still more very important aspects. First among them is the fact that vocations


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grow not principally from a pastoral strategy, but above all through prayer. As Jesus taught: “Pray... the Lord of the harvest to send out labourers into his harvest” (Lk. 10:2). Commenting on these evangelical words, Pope Benedict XVI noted: “We cannot simply ‘produce’ vocations; they must come from God. This is not like other professions; we cannot simply recruit people by using the right kind of publicity or the correct type of strategy. The call which comes from the heart of God must always find its way into the heart of man” (Meeting with Priests and Permanent

Deacons of Bavaria. 14 September 2006). You, dear Seminarians, have been called by the Lord, but many people spread throughout the world have supported and are supporting your response with their prayers and their sacrifices. Be grateful for this and unite yourselves to these prayers and sacrifices to support other responses to vocations. To the primacy of prayer can then be added, as a channel of this divine grace, the sound, motivated and enthusiastic vocational pastoral action on the part of the Church. With regard to this ecclesial collaboration with the divine work of giving pastors to the People of God and the Mystical Body of Christ, it is appropriate to remember briefly a few matters that mark it out, that is: respect for priestly vocations, the witness of the lives of Priests, the specific work of Seminary formators.

It is first of all necessary that the Church appreciates you for your

priestly vocation, considering that the Community of the disciples of Christ cannot exist without the service of the sacred ministers. From this comes the care, attention and reverence for the priesthood. Secondly, vocations are highly favoured, as can be seen from the example and the care that the priests offer them. It would be difficult for an exemplary priest not to stimulate the question in the minds of young people: could I not also be called to a wonderful and happy life like this? Particularly in this way, Priests are channels through which God makes the divine call resound in the heart of those He has chosen. Priests then will nurture the seeds of vocation that begin to spring in the souls of the young, by means of sacramental Confession, spiritual direction, preaching and pastoral enthusiasm. I am sure that many of you will be witnesses to and beneficiaries of this.

I would, furthermore, like to say a word about the important role of those priests to whom the Bishops entrust your formation. The Seminary


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783DOCUMENTATION: Letter to Seminarians

formators are called to continue and to deepen the care for priestly vocations, while they provide all the required help for the necessary personal discernment of every candidate. As to this, we must remember the two principles which must guide the evaluation of vocations: the friendly welcome and the just severity. While every prejudice as well as every rigorism should be avoided in the treatment of seminarians, on the other hand, it is of the greatest importance to guard carefully against laxism and carelessness in judgment. The Church certainly needs Priests, but not any kind of Priest! The love that welcomes must therefore accompany the truth which judges with clarity whether, for a particular candidate, the signs of a vocation and the human qualities necessary for a trustworthy response to it are present. The pastoral urgency of the Church cannot be permitted to bring about haste in conferring the sacred ministry. On the contrary, where there is doubt, it is better to take the time necessary and carry out appropriate evaluations, which will not exclude the dismissal of those candidates who are not able to offer sufficient guarantees.

My dearest Seminarians, with these brief comments, I have endeavoured to redirect our spiritual attention to the immense gift and to the absolutely free mystery of our special vocation. We entrust to the intercession of our most holy Mother Mary and of St. Joseph the gifts of fidelity and of perseverance in the divine call that, by pure grace, they may be bestowed upon us and that we may seek to respond to the divine generosity, which always sends pastors for the flock with renewed apostolic zeal. Keep persevering, always remembering that we show our love in this world by our fidelity.

I remember you each day in prayer with great affection, and I implore the Lord to send down his divine benediction upon you.n

MAURO CARDINAL PIACENZAPrefect

Congregation for the Clergy


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785

A Letter to the Mothers of Priests

and Seminarians

His Eminence Mauro Cardinal Piacenza,

Prefect of the Congregation for the Clergy

Rome, 2 January 2013

Causa nostrae Letitiae – Cause of our Joy!

The Christian People have always venerated the Blessed Virgin Mary with profound gratitude, contemplating in her the Cause of our every true Joy.

Indeed, in welcoming the Eternal Word into her immaculate womb, Mary Most Holy gave birth to the Eternal High Priest, Jesus Christ, the only Savior of the world. In Him, God Himself has come to meet man, He has lifted him up from sin and He has given him eternal life; that is, a share in His very own life. By adhering to God’s Will, Mary participated in a unique and unrepeatable way in the mystery of our redemption, thereby becoming the Mother of God, the Gate of Heaven and the Cause of our Joy.


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In a similar way, the entire Church looks with admiration and deep gratitude upon all mothers of priests and of those who, having received this lofty vocation, have embarked upon the path of formation. It is, therefore, with deep joy that I address myself to them.

The sons whom they welcomed and educated, in fact, have been chosen by Christ from all eternity to become his “chosen friends” and living and indispensable instruments of His Presence in the world. Through the Sacrament of Holy Orders, the lives of priests are definitively taken up by Jesus and immersed in Him, such that in them it is Jesus Himself Who walks and works among men.

So great is this mystery that the priest is even called alter

Christus – another Christ. His frail humanity, elevated by the power of the Holy Spirit to a new and higher union with the Person of Jesus, becomes a place of encounter with the Son of God Who became incarnate, died and rose for us. For when a priest teaches the faith of the Church, it is Christ Who speaks to the People through him. When he prudently guides the faithful entrusted to him, it is Christ Who shepherds his sheep. And when he celebrates the Sacraments, in an eminent way the Most Holy Eucharist, it is Christ Himself Who through His ministers continues the work of man’s salvation and makes Himself truly present in the world.

Normally, it is in the family, in the parents’ love, and in an early education in the faith that a priestly vocation finds that rich and fertile soil in which availability to the will of God can take root and draw the nourishment it needs. At the same time, every vocation also represents for the family whence it comes an irrevocable change that exceeds all human parameters and calls everyone to conversion.

Every member of a man’s family and all those persons closest to him are involved in this change, which Christ brings about in the life of those whom He has chosen and called. But the participation given to mothers

“It is in the parents’ love, and in an early education in the faith that a priestly vocation finds that rich and fertile soil.”


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787DOCUMENTATION: A Letter to the Mothers of Priests and Seminarians

of priests is quite unique and special. For unique and special are the spiritual consolations which they derive from having carried in the womb the one who has become Christ’s minister. Indeed, every mother cannot

but rejoice in seeing the life of her son not only fulfilled but also clothed with a most exceptional divine favor, which embraces and transforms it for all eternity.

If an unexpected “distance,” mysteriously more radical than any other natural separation, seems to be created in relation to the life of one’s son through his vocation and ordination, in reality the Church’s two thousand years of experience teaches us that when a man is ordained a priest, his mother “receives” him on a completely new and unexpected way; so much so that she is called to see in the fruit of her own womb a “father” who by

God’s will is called to generate and accompany a multitude of brothers and sisters to eternal life. Every mother of a priest mysteriously becomes a “daughter of her son.” Towards him, she may, therefore, also exercise a new motherhood through the discreet yet extremely efficacious and inestimably precious closeness of prayer, and by offering of her own life for the ministry of her son.

This new “fatherhood” – for which the Seminarian is prepared, which the priest has been given, and which benefits all God’s People – needs to be accompanied by assiduous prayer and personal sacrifice, in order that a priest’s free adherence to the divine will may continually be renewed and strengthened, that he may never tire in the battle of faith, and that he may unite his own life ever more completely to the Sacrifice of Christ the Lord.

This work of true support, which has always been essential to the life of the Church today, seems more urgent than ever, especially in the

Luis Antonio Cardinal Tagle with his mother, Mrs. Milagros Gokim Tagle. Photo (2012) c/o Ms. Deng Tengco.


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secularized West, which awaits and stands in need of a new and radical proclamation of Christ. Mothers of priests and seminarians, thus, represent a true and veritable “army,” which from earth offers prayers and sacrifice to heaven, and from heaven intercedes in even greater number so that every grace and blessing may be poured out upon the lives of the Church’s sacred ministers.

Therefore, with all my heart, I wish to encourage and offer special thanks to all mothers of priests and seminarians – and along with them to all consecrated and lay women who have received (perhaps through the invitation addressed to them during the Year of the Priest in 2010) the gift of spiritual motherhood towards those who are called to priestly ministry. By offering their lives, their prayers, their sufferings and their hardships as well as their joys for the fidelity and sanctification of God’s ministers, they have come to share in a special way in the motherhood of Holy Church, whose model and fulfillment is found in the divine maternity of Mary Most Holy.

Lastly, we raise a special hymn of thanks to heaven – to those mothers who, having already been called from this life, now contemplate in all its fullness the splendor of Christ’s Priesthood in which their sons have become sharers, and who intercede for them in a unique and mysteriously far more efficacious manner.

With heartfelt wishes for a New Year full of grace, I warmly impart to each and every mother a most affectionate blessing, and I ask the Blessed Virgin Mary, Mother of God and of Priests, to grant you the gift of an ever more radical identification with her, the perfect disciple and Daughter of her Son.n

MAURO CARDINAL PIACENZA Prefect of the Congregation for the Clergy

Photo Credit: Sem. Zenon Guanzon of the Archdiocese of Cebu with his mom, †Mrs. Wilma Ares Guanzon (1954-2013), during his STB Graduation last March 2011.


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789

Bishop Juan de la Fuente Yepes and

the Vision of a Conciliar Seminary in

Vigan (ca. 1756)1

A History of the Native Diocesan Clergy

and the Vigan Seminary

REV. ERICSON M. JOSUÉ, M.A, S.TH.L.

Intro duc tio n

The history of the Diocesan Clergy is always linked to the history of the Diocesan Seminary. It can be assumed that there could no a Diocesan Clergy without the Conciliar Seminary2 and vice-versa. Both were linked as the womb to the baby. As manifested

in its etymology, Seminarium, the seminary means seedbed for Diocesan Priests. Looking at the members of the Diocesan Presbyterium in Northern Luzon, we can always trace the “footprints” (tugot) of their formation in a Minor, College or Theological Seminary of the diocese. I believe this is

1 A talk delivered to the Alumni of the Immaculate Conception School of Theology (ICST), Vigan City, on the occasion of the INNILIW 2012 on January 31, 2012.

2 A Diocesan Seminary is also called Conciliar for its establishment was mandated by the Council of Trent.


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what drives us to come back to the seminary every time there is Inniliw. We come to re-live, reminisce and retrace our respective Tugot or footprints in ICST and celebrate our special link to the “womb” where our priestly vocation was nurtured.

This 25th Year (1987-2012) of Diocesan Clergy Administration of the Regional Theologate for Northern Luzon is an appropriate time to retrace the history of the Filipino Diocesan Clergy and the beginnings of the Conciliar Seminary of Vigan. This is not to show a different chronicle of the history of the venerable seminary but to expose a significant detail of its foundation of our past as an Order – the beginnings of the Native Diocesan Clergy working in the vineyard of Northern Luzon. I hope, this will arouse in us the interest and an appreciation of our identity.

These beginnings were not easy for they stood against the colonial current of the times. Some key personalities of the era would later see reasons to establish the native clergy. Someone would see it important to open the priestly order to natives for who else could explain the gospel as well as their fellow natives who knew the land and the people well. Others would opine that to lessen the expense of importing Spanish Friars from Spain and the Americas, the native diocesan priests could take over the reins of the parishes. Another would say, it is better to develop the secular clergy for they would never challenge the Spanish Patronato, which the friars could always do.

Although always hindered by legal obstacles from the insular leadership, some Archbishops of Manila attempted to open the doors to the Diocesan Priesthood. Among them was Fray Pedro Martínez de Arízala, OFM who had as close co-worker the Diocesan Priest, Don Juan de la Fuente Yepes.

Yepes was a prominent figure in the Cathedral Chapter of Manila and was among those who experienced the discriminatory attitude towards Insulares,3 Spanish and Chinese Mestizos and Indios joining the Priestly Order. Yepes worked with Archbishop Martínez de Arízala in the recruitment of native candidates to the priesthood. Early on, Don Juan de

3 Also known as Filipino or Creoles, meaning full-blooded Spaniard who was born in the islands.


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791HISTORY: Bishop Juan de la Fuentes Yepes and the Seminary in Vigan

la Fuente Yepes already showed special concern for the development of the native clergy.

When Yepes became Bishop of Nueva Segovia, he worked for the training of the native clergy as revealed by an old “dossier” found in Archivo General de Indias in Sevilla, Spain. The documents reveal Yepes’ petition for the establishment of a seminary for Indios in the City of Fernandina of Vigan which he also asked to be made the new center of his diocese.

In 2008, the Archdiocese of Nueva Segovia celebrated the 250th Year of the transfer of the seat of the diocese from Lal-lo (Cagayan) to Vigan (Ylocos). Bishop Yepes, the man to whom we owe the transfer was specially remembered. But unknown to many, the transfer of the seat was not his only objective; he attempted to establish a seminary in the new seat of the Nueva Segovia Diocese.

As we celebrate today the Silver Jubilee of the turnover from the Religious to the Diocesan Clergy of the seminary conceived in the mind of Bishop Yepes, let us retrace the tugot of the development of the native clergy with the hope of awakening our Spirit of mission and Sense of Identity.

Ante c e de nts: The Birth o f the Filip ino Dio c e sa n Cle rg y

The beginnings of the Filipino Diocesan Clergy suffered painful birth pangs. It seems that in the first two centuries of the Roman Catholic Church in the Philippines, the formation of the indigenous clergy was not seen or even given importance even in the face of the crisis that took place between bishops and the friars. This originated when the former asserted their right of canonical visitations and took a hand in the appointment of pastors which the latter refused, invoking their privilege of the “Omnimoda.”4 The friars threatened the bishops that if they insisted on their canonical visitations,

4 The privilege given to the friars, allowing them to preach, hear confessions and grant dispensations without specific licenses from the Bishop. This gave them authority to perform all the sacraments except those that require Episcopal consecration, like confirmation and ordination. The privilege also gave power to religious superiors to have administrative control over any clergy active in their region, provided it was outside a diocese or two-day away from a bishop.


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they would leave the parishes. In 1666, for example, there were 250 Friars in the whole islands compared to only 60 in the Spanish Diocesan Clergy.5 With this situation, the bishops always found themselves defeated for they had to depend on the friars for the pastoral care of most of the natives.

The Latin American experience might have caused the prejudice against training Indios as priests. In Mexico, there were sons of caciques who were ordained to the priesthood but the result was discouraging especially in the area of celibacy. For instance, for Latin American natives whose culture was open to polygamy, living unmarried and chaste would be a great difficulty. Thus, came provisions banning the ordination of natives in the Synods of Mexico and Lima. It must be remembered that during the first decades of the Spanish Regime, the Philippine Islands were under the Archdiocese of Mexico and the provisions were also in effect in the islands.6

While spending some days in the islands due to shipwreck, Msgr. François Pallu, the French Apostolic Vicar of Tonkin in Vietnam intervened with the President of the Royal Council of the Indies. The French Missionary Bishop believed in the importance of the native clergy and had founded a seminary for the training of native priests in Ayutthaya, Siam in 1666. Msgr. Pallu explained to the President the importance of the native clergy, not only as a solution to the lack of friars working in the missions but also for political reasons – the secular clergy could never afford to oppose the Patronato which the friars could always do. A result was a Royal Cedula in 1677, recommending the establishment of a seminary for Indios. For the meantime, the Dominican and Jesuit Colleges in Manila opened their doors for natives who wished to become priests. But the Archbishop of Manila, Felipe Pardo (Term: 1680-1689) opposed the idea saying that the Indios were not yet ready for the Holy Priesthood for the lack of interest in their studies and their many evil customs were still in need of purification. He further said that the climate encouraged

5 Frederick Scharpf, Treasure for the Kingdom – A History of the Church in the

Philippines (unpublished), Immaculate Conception School of Theology, pp 5-6. Hereafter, Scharpf.

6 The islands were under the Metropolitan Province of Mexico until 1595, when Manila was elevated into an archdiocese and the establishment of a Metropolitan Province in the Philippines.


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sloth, effeminacy and levity. He concluded that it was still better to get good friars from Spain.

The Attorney General Don Diego de Viga, aware of the stand of Archbishop Pardo and the friars, wrote a memorandum stating that it would give more human and Christian dignity to Indios if they were allowed to be ordained to the Priesthood. He argued that who else would better know the land and the natives. Their presence would solve the great expense of the monarchy in importing friars. The native secular priests would cover the Philippine missions, including neighboring Asian Missions that were neglected due to lack of friars. If there were defects of the candidates, they could always be corrected with good education and formation. But the opinion of de Viga was ignored.7

The interest of training the Indios of the Philippine Islands as priests came only towards the end of the 17th Century. Manila Archbishop Diego Camacho y Avila (Term: 1695-1704) was tagged as the initiator of the move to train Indios for the Diocesan Clergy. While in Mexico, the archbishop was impressed by a stranded Chinese Mestizo student who apparently had been ordained to the Minor Orders for his fluency in Tagalog, Chinese and Spanish.8 This encounter gave the archbishop the impression that in the Philippine Islands, there were capable candidates to the Priesthood. He, then, wrote to the Spanish King Charles II, asking His Majesty permission for the building of a seminary in Manila. As a response, the King issued a decree in 1697 for a seminary for natives and if one had not already been established in the islands, how much would it cost to establish one. While waiting for the rescript of the King, Archbishop Camacho ordained the first definitely known Indio priest, Francisco Baluyot of Guagua, Pampanga in 1698. This ordination marked the launching of the Filipino Native Clergy.9

The King demanded a report from the Governor General but the latter rather gave a negative remark that there was no need for such a seminary in Manila for the time being. The King, then, ordered the establishment of a

7 Hernando coronel, The Early Filipino Priests - Boatmen for Christ, Catholic Book Center, Manila 1998, pp. 38-39. Hereafter, coronel.

8 The Archbishop would later bring this student, by the name of Ignacio Gregorio Manesay, to Manila and ordained him as priest in 1798.

9 For this, in 1998, the Archdiocese of Manila commemorated the Third Centenary of the Filipino Diocesan Clergy.


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seminary for 8 students. But this Royal Mandate was never implemented. The archbishop’s effort to found a seminary was hindered by some legal obstacles from local leaders. 10

This was the situation when a certain Abbé Sidotti arrived in Manila in 1704. He came as part of the group of Cardinal Charles Thomas de Tournon, the Papal Legate for Far-eastern Mission. With the approval of Archbishop Camacho and the Governor General, Abbé Sidotti pleaded for aid from wealthy people from Manila and established the Seminary of San Clemente where not only priests for the Philippine Mission were formed but also those for Southeast Asia. It was named Seminary of San Clemente in honor of the namesake of the reigning pope, Clement XI. The first seminary in the Philippines opened its doors to 72 students, of which eight were Indios. The new King, Philip V discouraged the building of the seminary for it had been built without any Royal Mandate. It was soon closed and demolished. The King mandated that everything should go back to the original plan, a seminary for 8 students. This seminary was named after the namesake of the King, Seminary of San Felipe. Finally, in 1773, Archbishop Basilio Sancho de Santas Justa y Rufina established a conciliar seminary for Manila – the Seminary of San Carlos, in honor of St. Charles Borromeo, the patron saint of the then reigning king, Carlos III.

It was at this same time that a man who would later be named Bishop of Nueva Segovia in the north was at the height of his ecclesiastical career – Doctor Don Juan de la Fuente Yepes. As a high ranking cleric of the Manila Archdiocese, he witnessed all the difficulties in giving birth to the Native Diocesan Clergy. That is why as the right hand man of Archbishop Pedro de Santísima Trinidad Martínez de Arízala, OFM (Term: 1744-1755), who would later be Ordinary of Manila, Yepes shared with Martínez de Arízala the task of recruiting native candidates for the priesthood. Don Juan de la Fuente Yepes himself faced the hardships that had blocked the foundation of the Filipino Diocesan Clergy in the islands. This would become one of his legacies to his Diocese of Nueva Segovia.

10 Pablo fernandez, OP, History of the Church in the Philippines, National Bookstore, Manila 1979, p. 47. Hereafter, fernandez.


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Bisho p Jua n de la Fue nte Ye pe s

Juan de la Fuente Yepes is presumed to have been born in 1675 in the City of Manila (Intramuros). His father was Capitán Don Luís de la Fuente Yepes who was a native of Toledo in Spain. Most probably, Juan’s father was related to the saint and Doctor of the Church, san Juan de la Cruz whose baptismal name is Juan de Yepes, for his patronymic is prominent in Toledo. They were Jewish converts. Dr. Luciano Santiago, the biographer of the bishop opined that the surname Yepes must have been the maternal surname of Don Luis, for Spaniards put their maternal surname after their paternal. The bishop’s mother was Doña María Escobar, Spanish from Manila. Don Luis and Doña Maria were outstanding residents in the walled city and were described as “noble persons, hidalgos, old Christians and of blood unstained with impure races.” Don Luís served the Spanish Monarch for twenty years as captain in one of the military camps in Manila and as Alcalde Mayor of Panay. For his noble services to the King, he was granted an Encomienda in the Philippines for two generations. Another testimony to the exceptional quality of this family is that all their three sons embraced the Holy Orders: Juan, the future bishop, Ambrosio and Gregorio who graduated with Master’s Degrees and served as dignitaries of the Manila Cathedral. During this period, Spaniards born in the islands, called Filipinos or Insulares, together with the Indios and Mestizos were thought unworthy of the Sacred Orders by the Peninsulares (Spaniards born in the Iberian Peninsula). For them, Spaniards born and raised in the islands were not fitted for the priesthood because they were reared by their native or slave women who had inferior training and education in youth. Thus, the challenge to the Insulares, the indios and mestizos was to prove their competence and worthiness in the priestly ministry. 11

Juan de la Fuente Yepes was trained at the Jesuit College of San José for 14 years in the ecclesiastical sciences of Philosophy, Theology and Canon Law. He finished his schooling obtaining his Bachelor, Licentiate and Master of Philosophy (1711). He also earned the degrees of Bachelor, Licentiate and Doctor of Scholastic (1715) and Moral Theology. Lastly, he acquired the Baccalaureate in Canon Law in 1723.

11 Luciano Santiago, “Doctor Don Juan de la Fuente Yepes, 14th Bishop of Nueva

Segovia” in ICST Journal 7 (2005), 118-119. Hereafter, Santiago.


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At age 24, Licenciado Don Juan de la Fuente Yepes was ordained to the Sacred Order of the Priesthood in the Advent of 1699 by Archbishop Diego Camacho y Avila of Manila known as the founder of the Filipino native diocesan clergy. Don Juan was first assigned as Acting Pastor of the Lubang Island in Mindoro which at the time was among the farthest outposts of the archdiocese. After a short stint in Lubang, he was named Acting Pastor of San Francisco de Malabón in Cavite.

After finishing his Doctorate at age 40 in 1715, his rise to ecclesiastical ladder was assured, although it was gradual. As a start, he was granted a media ración (half-prebend) in the Manila Cathedral chapter. He was involved in the violent church-state controversy on 1719 when Manila Archbishop Francisco de la Cuesta sent him and a companion, the order of excommunication to an associate of Governor General Fernando Bustamante. He and his companion were seized by the soldiers and made prisoners in Fort Santiago. The archbishop was also thrown into prison by Governor Bustamante. However, a mob of Spaniards led by the friars marched to the Governor’s Palace and assassinated the governor and his son. Archbishop de la Cuesta became the Acting Governor General. The experience made the priest, Don Juan more prudent in terms of dealings with politicians.

From 1715 to 1743, a span of 28 years, Don Juan patiently served in all posts of prebendaries, canonries and dignitaries of the Cathedral Chapter of Manila. He was Treasurer of the Cathedral in 1723, Maestrescuela (Master of School) and Mayordomo of the same in the following year. This made him a prominent member of the Santa Mesa de la Misericordia12 in 1728. He became the acting Archdeacon of the Cathedral in 1733. To mark this, he founded a Capellanía de Missas, a pious trust fund which had 2,000 Pesos worth of capital and was administered by the Cathedral Chapter. Every time he received a promotion, Don Juan would give great donations. In 1734, he became Proprietary Archdeacon and in 1741, the acting Dean of the Cathedral Chapter. Concurrently, Archbishop Juan Ángel Rodríguez named him his Provisor and Vicar General. When the archbishop died, the Cathedral Chapter re-elected Don Juan to his posts. This put him in charge of the government of the Archdiocese of Manila

12 An association devoted to corporal works of mercy.


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for the next five years, until the arrival of the new archbishop, Fray Pedro de Santísima Trinidad Martínez de Arízala, OFM. The archbishop became more and more dependent on Yepes because of the latter’s experience and familiarity with the management of the archdiocese.

It was this same Archbishop Martínez de Arízala13 who started the trend of ordaining large groups of Filipino Diocesan priests to solve the problem of their shortage in the archdiocese. The archbishop and Yepes recruited candidates from the graduating classes of Colegio de Sto. Tomás. Many of these lads entered the seminary and were eventually ordained by the sympathetic archbishop.

The Bishop of the Suffragan Diocese of Nueva Segovia, Bishop-elect Juan de Arrechedera14 died in 1751. The King selected Don Juan de la Fuente Yepes as the Bishop of Nueva Segovia on April 3, 1753. The Pope immediately approved the appointment on May 28, 1753. The following year, at 79, Don Juan received both Royal and Papal appointments as Bishop of Nueva Segovia. His archbishop, Fray Martínez de Arízala consecrated him to the Episcopal Order in late 1754.

13 According to Historian Dr. Luciano Santiago, it was this archbishop who started the trend of ordaining large groups of native clergy and not Archbishop Basilio Sancho de Santa Justa y Rufina (Term: 1766-1787)as claimed by other Philippine Church Historians.

14 He remained Bishop-elect till he died because the papal mandate of his consecration arrived in the islands a year after his death.

Signature of Bishop Juan de la Fuente Yepes, Bishop of Nueva Segovia (Ca. 1756)


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Bishop Yepes could not leave Manila immediately for his See because the health of Archbishop Martínez de Arízala was deteriorating. The archbishop died in 1755. Bishop Yepes, with his vast experience and previous positions, took major burden in the interregnum. On July 28, 1755 Yepes could only take possession of his See in Nueva Segovia by proxy through Doctor Don Gervasio de Aguilar, his Provisor and Vicar General in the diocese. While Bishop Yepes resided in Manila, Don Gervasio governed the diocese in his name but the provisor died the following year. Bishop Manuel de la Concepción Matos, OFM, Bishop of the other Suffragan Diocese of Nueva Cáceres advised Bishop Yepes not to delay his work in Vigan. This moved the bishop to give attention to the necessity of residing in his diocese.

Following the concern of Archbishop Martínez de Arízala, Bishop Yepes ordained in Manila a group of new clerics and priests including Filipino candidates. From among these candidates he chose his secretary, Bachiller Don Domingo Francisco de Ursúa, a Chinese mestizo.

Among the remarkable works of Bishop Yepes for his Diocese of Nueva Segovia was the submission of the petition dated 20 June 1756 to officially transfer the See from Nueva Segovia de Lal-lo to Villa Fernandina de Vigan. 15 The King finally approved the desired transfer of the seat of the diocese covering Northern Luzon in 1758. Also, following his interest in the formation and development of the native clergy, he petitioned the Royal Council of the Indies for the possible erection of a seminary in the villa. Yepes also planned to divide Vigan into two parishes for better administration.16 Bishop Yepes seemed to have great concern for the growth of his diocese, for as reported by Archbishop Manuel Antonio Rojo del Río Vera, describing the state of Nueva Segovia as he took possession of it as administrator of the vacant diocese in 1760,17 he said: “They all told me about the good administration which reigned there

under Bishop Juan de la Fuente Yepez...”18

15 Cfr. Santiago, p.124.16 Cfr. Frederick Scharpf, SVD, “Report of Archbishop Rojo of Manila of July, 15,

1760 about the affairs of the Bishopric of Nueva Segovia,” The Ilocos Review Vol. XX, Divine Word College of Laoag, Laoag City 1988, p. 94. Hereafter, rojo.

17 Three years after the death of Yepes.18 rojo, p. 93.


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The fruits were not seen by the one who planted them. In 1757, when Bishop Juan de la Fuente Yepes finally decided to reside in Vigan and man the affairs of the diocese, he sailed to Lingayen and from there travel by land to Vigan. But he was already ill then and death took him while in the neighboring parish of Binmaley on November 29, 1757. He was buried in the main nave of the church.19

A Se mina ry - Co lle g e in Vig a n

As part of making Villa Fernandina the new seat of the diocese, although, Vigan as a de facto seat for many decades already had some seminarians residing and studying at the House of the Bishop’s Provisor, it was but proper to erect a seminary close to the cathedral in compliance with the mandate of the Recopilación de Leyes which says:

Because the main income of which the seminaries are sustained are in the Cathedral churches, we command the Archbishops and Bishops to order and assure that four students from the seminaries should go daily to the churches and six in solemn feasts in order to serve in the Divine Office…20

In a letter of Bishop Juan de la Fuente Yepes to His Majesty, the King, dated June 20, 1756 (the same date he wrote the petition for the transfer of diocesan seat to Vigan), 21 the bishop expressed his desire to establish a seminary in the capital of Bigan where he shall be building also the Holy Cathedral Church. The bishop clarified that aside from a mandate from the Holy Council of Trent, he is erecting the seminary in compliance with the directive given him by Pope Benedict XIV, which His Holiness expressed

19 Cfr. Santiago, 127. In 1995, on the occasion of the Quadricentennial of the Diocese of Nueva Segovia, the remains of Bishop Yepes were exhumed in Binmaley and were re-interred in the Cathedral Crypt of Vigan.

20 Recopilación de las Leyes de los Reynos de las Indias, Vol. 2, Graficas Ultra, S.A., Madrid 1943, pp. 210. L. 6, Tit. XXIII, Ley IV. Hereafter, Recopilación. Que de los

Seminarios asisten cada día cuatro colegiales a los Divinos Oficios, y las Fiestas seis. D. Felipe IIII en Alcoba a 12 de Noviembre de 1622. Porque las principales rentas de que se

sustentan los seminarios están situadas en las de las Iglesias Catedrales, encargamos a

los Arzobispos y Obispos que ordenen y hagan que de los seminarios asisten a las Iglesias

todos los días cuatro colegiales, y en las fiestas solemnes seis, para que sirvan en ellas a los Divinos Oficios…

21 Cfr. AGI, Filipinas 293, Doc. N. 67.


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in the former’s Bull of Consecration (with this, it can also be said that the seminary’s foundation came by papal mandate) issued in Rome on June 9, 1753.

The bishop expressed to the King the benefits this seminary could provide to the faithful of his diocese. As its primary goal, he mentioned the education of the youth from the three Provinces which composed his territory: Cagayan, Ilocos and Pangasinan. The bishop further expressed that the seminary will help the young to be developed in virtue and letters, apprehending to read and write Plainchants, Music, Grammar, Philosophy and Moral Theology; to assist in the choir and Divine Offices at the Holy Cathedral Church. These are to prepare them as fitted ministers for the administration of the Sacraments in the “Doctrinas” and curacies of Nueva Segovia. The bishop added that the seminary could also be used as a house of correction and reformation of priests who do not comply with their presbyteral obligations. This is to correct and make them dedicated to virtue and study Morals in compliance with their ministry.

For this, Bishop Yepes proposed to the Spanish King that he be granted to use the 18, 252 Pesos, 4 Tomines22 and 5 Granos23 produced from the cajas de comunidad of the Provinces of Cagayan, Ilocos and Pangasinan and was deposited at the Caja de Manila. This amount was accumulated by Don José Arzadún, the Oidor (Auditor) of the three provinces during his visits to the said provinces in 1740. The bishop cited Law 15, Book 6, Title 4 of the Recopilación de las leyes de los reinos de las indias which expresses the following provision:

The expenses of the Missions in order to extirpate and root out the idolatry of the natives [Indios], houses of seclusion, and seminaries for the children of the native chiefs, can be taken from the goods of the community chest of that city in a moderate way, and in that section should not be included the salaries, neither be given costly assistance, no other kind of help, because the interested public parties of the natives, and without just reason make them culprits in the idolatry, and when this aid is offered, the concerned persons in charge of the expenses, will send

22 A silver coin used in most of the colonies of Spain. 23 One Grano is twelfth of a Tomín.


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us a report of the expenses made in order that seen in our Council, be reduced and moderated as may be fitting. 24

The project was supported by the “principalías” and natives from the three provinces which resulted to the residual fund mentioned earlier. Their interest came from the intention to educate their sons and descendants and their eventual reception of the sacerdotal character. This will prepare them to be worthy ministers in the “Doctrinas” of the three provinces within the Diocese of Nueva Segovia. The bishop explained to the King that this will free His Majesty from the continuous expenditures in transporting the religious (friars) to the Philippine Islands to administer the sacraments in the “Doctrinas.” For this, the bishop wrote that the seminary will admit as first priority the sons of natives, especially those who had helped in its foundation. The sons of Spaniards and mestizos españoles will only be second priority. The seminary shall be admitting twenty-four students, eight from each of the three provinces.

The bishop proposed that the seminary have an annual budget of 1,500 Pesos for the salary of personnel, daily sustenance and needs. Below is a table of the salary of personnel:

Position Annual Salary Monthly Salary

Father Rector 96 Pesos 6 Pesos

Professor of Spanish Grammar 96 Pesos 6 Pesos

Professor of Philosophy 96 Pesos 6 Pesos

Professor of Moral Theology 96 Pesos 6 Pesos

Professor of Music 30 Pesos 20 Reales

24 Recopilación, pp. 218. Ley XV: Que los gastos de Misiones, y Seminario de Indios

se hagan de los bienes de comunidades. D. Felipe III en Madrid o 17 de Marzo de 1619.

Los gastos de Misiones para extirpar, y desarraigar la idolatría de los Indios, casas de

reclusión, y seminarios de los hijos de los caciques, se podrán sacar de los bienes de

comunidad de la caja de aquella ciudad muy moderados, y que a este título no se sitúen

salarios, ni den ayudas de costa, ni otro ningún género de entretenimiento, porque las

partes interesadas publicas de los Indios, y sin justa causa los hagan culpados en las

idolatrías, y cuando se ofreciere nos enviaran relación las personas por cuya mano debe

correr, de los gastos que se hicieren, para que visto en nuestro Consejo, se reduzcan, y

moderen a lo conveniente.


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Maestro de Escuela 30 Pesos 20 Reales

Maiordomo 24 Pesos

4 Mozos (workers) 48 Pesos

As to sustenance of seminarians, 720 Pesos will be allotted and 264 Pesos for other needs like plates, bowls, oil, clothing and others.

Se mina ria ns o f Nue va Se g o via – Circ a 1756

The first to work as native priests of the Diocese of Nueva Segovia took their training at the Seminary of San Clemente and later, the Seminary of San Felipe. The first in the list would be the Pampango Bachiller Don Augustín Baluyot de San Miguel who was ordained priest in 1714.25He

25 coronel, 61. He who was described as a virtuous indio. He finished his Bachiller en

Artes from the Colegio de Santo Tomás in 1706 and was ordained priest in Nueva Segovia in 1714. He served as chaplain of the ship, san Andrés, in 1719 to 1720 and Parish Priest of Rosario, Batangas from 1721 to1737

“El Seminario Conciliar de Vigan, Oil Painting in canvass, from the collection of Museo Nueva Segovia, Vigan City, Ilocos Sur.” This seminary was gutted down by a fire in 1968.


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was followed by Licenciado Don Diego de Gervasio of Sinait in 1713,26 Licenciado Don Domingo de Guzman in 171927 and Bachiller Don Nicolás de León who was from Santo Domingo in Nueva Segovia.28

On the 11th of July 1756, Bachiller Don Francisco Domingo de Ursúa, secretary of Bishop Yepes, prepared a report to the King about the young students from the Diocese of Nueva Segovia studying for the priesthood and others taking the course but did not have the intention to become a priest.

A BO UT THE A UTHO R

REV. FR. ERICSON M. JOSUÉ is a priest from the Diocese of Laoag. He finished his Theolo-gate at the Immaculate Conception School of Theology in Vigan City, Ilocos Sur. He served as non-resident instructor of Church History (2007-2009) in the same seminary before he was sent for his Licentiate Studies in Sacred Theol-ogy, specializing in Historical Theology at the Universidad de Navarra in Pamplona, Spain where he is, at present, finishing the degree. Fr.

Josué authored the biographical work, ALFREDO VERZOSA, OBISPO – The

Life and Legacy of the Fourth Filipino Roman Catholic Bishop (2007) and OUT OF THE DEPTHS – Revisiting the Epicenter of Aglipayanism (2008). He also authored some articles in Church History published in BEF and other research journals.

26 Frederick Scharpf, “The Filipino Clergy of Nueva Segovia around 1760,” The Ilocos Review Vol. XX, Divine Word College of Laoag, Laoag 1988, p. 57. He was the second native priest who worked in Nueva Segovia. He is presumed by historians as a genuine Ilocano from Sinait. He was ordained by Bishop Diego Gorospe in 1713 and was assigned in San Diego, Abra. He was the successor of B.D. Baluyot in the mission of San Diego. In 1722 he served as Coadjutor in Vigan for its visita de sto. Domingo de Bua.

27 coronel, 62. He finished his Bachillerato from the College of Sto. Tomás in 1706 and was ordained in 1719. He later transferred to the Nueva Segovia Diocese. He was among the first Filipino seminarians of San Clemente.

28 coronel, 77. He received his Minor Orders in 1762 and was rated as Media

Suficiencia. He was described as Operario who knew Tagalog. He finished his Bachelor of Arts from the Colegio de Sto. Tomás in 1745. In 1773, he became a Curate of Santiago and royal chaplain of La Encarnación from 1776 to 1782.


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This document gives us a glimpse on the early seminarians of the dio-cese. They were as follows:

Name of Student Status School

Bachiller Don Luis de León 291 Spanish Mestizo Collegial, College of San Juan de Letran

Bachiller Don Juan de León 302 Spanish Mestizo Collegial, College of San Juan de Letran

Don Eusebio Ruido 313 Indio Collegial, College of San Juan de Letran

Bachiller Don Juan Urbista 324 Spanish Mestizo Collegial, College of San Felipe

Bachiller Don Santiago Barba335

Spanish Mestizo Collegial, College of San Felipe

Don Francisco Barba Spanish Mestizo Collegial, College of San Felipe

29 He is registered in the files of the Colegio de Sto. Tomás as Luís Vicente de León and graduated with his Bachillerato in 1753.

30 He appeared in the files of the Colegio de Sto. Tomás as Juan Celestino de León and finished his Bachelor’s Degree in 1753 in the same college.

31 Archbishop Manuel Antonio Rojo del Río y Vieyra of Manila and Ecclesiastical Governor of Nueva Segovia described him as “Sacristan of the Church of Nueva Segovia (Lallo). He is more than 30 years old, an indio. He serves his sacristy, fulfilling his obligations without giving a bad note to the ministry he obtained.” It was the same archbishop who ordained him as Subdeacon on December 19, 1759, Deacon on December 21, 1759 and Priest on December 23, 1759. In the succeeding ten years, he served as Coadjutor of Vigan. On July 3, 1769, Bishop Miguel García, Bishop of Nueva Segovia, named him as his Vicar General, Juez Provisor and Parish Priest of Vigan. He died suddenly on September 27, 1776 at age 48.

32 Padre Don Juan Pablo de Urbista finished his Bachillerato in 1755 at the College of Sto. Tomás in Manila. He must have been ordained priest in 1758 for the Diocese of Nueva Segovia. He was a missionary in Northern Ilocos and found to have baptized six natives in Pasuquin and other 2 in Vintar between the years 1760-1761. He also worked in Bantay and Vigan. Bishop Miguel García called him as his oldest assistant priest in 1773. Bachiller Juan Urbista died in Vigan on September 9, 1791.

33 He finished his Bachelor in Arts at the Colegio de Sto. Tomás in 1755.


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Below were the students, residents of Villa Fernandina, who had no intention of becoming priests but were studying Grammar, Philosophy and Moral Theology:

Name of Student Status

Don Miguel Guillén346 Spanish Mestizo

Don Joseph de Rosario Indio

Don Joseph Nonato Indio

Don Francisco Xavier357 Indio

Don Mariano Celestino Indio

Don Francisco de Asís Indio

Don Santiago Victorino368 Chinese Mestizo

Don Vizente Castañeda Chinese Mestizo

Don Estevan de los Santos Vallejo Chinese Mestizo

Below were students who had no intention of becoming priests, residents of the Province of Cagayan, but were studying in the college managed by the Society of Jesus:


Don Francisco Romualdo Indio

Don Francisco Ramos Indio

Don Manuel Barba379 Spanish Mestizo

34 He finished his Bachelor in Arts at the Colegio de Sto. Tomás in 1755.35 He finished his Bachellors’ Degree at the Colegio de Sto. Tomás in 1751.36 He finished his Bachillerato at the Colegio de Sto. Tomás in 1757.37 He is found to have been recommended for Minor Orders in 1724. In 1730, he

served as a sponsor for the confirmations of Bishop-elect Juan Arrechederra of Nueva Segovia. He appeared in the Libro de Gobierno Eclesiástico of Manila as Manuel Joseph Gonzales Barba. He was later introduced as “Clérigo de Manila,” “Promotor Fidei,” “Notario de Santo oficio,” and “Sacristan Mayor Interino.”


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The following were ordained clerics who were in Villa Fernandina and were studying Moral Theology in the Casa Provisoral of Nueva Segovia:


Bachiller Don Bartolomé Romualdo de Oliva 3810 Indio

Bachiller Don Santiago Victor 3911 Indio

Bachiller Don Fernando Valenzuela 4012 Indio

Bachiller Don Santiago Acosta 4113 Chinese Mestizo

Bachiller Don Juan Mancilla 4214 Spanish Mestizo

Bachiller Don Francisco Mancilla 4315 Spanish Mestizo

Bachiller Don Juan de Dios 4416 Spaniard

38 He is registered as Romualdo de Oliva and finished his Bachillerato at the Colegio

de Sto. Tomás in 1745.39 He is registered as Santiago Victor Celestino and finished his Bachillerato in 1753

from the Colegio de Santo Tomás and must have been ordained priest by Bishop de la Fuente Yepes. In the Book of Confirmations of Vigan, he is found to be still alive in 1770 and served as sponsor in the confirmations of Bishop Miguel García of Nueva Segovia.

40 He was from Bulacan and finished his Bachillerato at the Colegio de Santo Tomás in 1740. He became a protégée of Bishop-elect Juan Arrechederra. However, it was Bishop Protazio Cabezas, Bishop of Cebu, who admitted him into the clergy of Cebu. By that time, Valenzuela was called “anciano” (old man), maybe because of his age or late entry to the clerical status. He received the Minor Orders from Archbishop Martinez of Manila in January 1755. It is presumed that Bishop de la Fuente Yepes, Bishop of Nueva Segovia, ordained him to the priesthood and sent him to Nueva Segovia. He appeared as “clérigo

ordinante” in the Book of Confirmations of Vigan in 1758. He died on December 5, 1781.41 He graduated his Bachillerato in 1755 at the Colegio de Santo Tomás. He appeared

in the Book of Confirmations of Vigan to have sponsored the sacrament in 1758. In 1782, he was called “Notario de este Obispado.” He died on May 5, 1789.

42 He finished his Bachillerato at the Colegio de Sto. Tomás in 1753.43 He finished his Bachillerato at the Colegio de Sto. Tomás in 1753.44 The Diligencias de Grados de Filosofía of the Colegio de Sto. Tomás show a certain

Juan de Dios Fabie in the list who had finished his Bachillerato in 1759.

PHOTO: An unidentified 19th Century Secular Priest believed to have worked in the Ylocos. Photo taken from the collection of the late Doña

Primitiva Ranjo of Pasuquin, Ilocos Norte.


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Students who had no intention of becoming priests but were studying in the same Casa Provisoral of Nueva Segovia:


Don Miguel Villanueba Indio

Don Miguel Guillen 4517 Spanish Mestizo

Don Manuel Vassa 4618 Spanish

Don Vizente Pestaño Spanish

The Difficult Realization of a Dream Documents are silent if the seminary which Bishop Yepes wanted to

build in Vigan came into reality. The next extant document stating about the matter was the 1774 report of the Dominican Bishop Miguel García de San Esteban who mentioned to the King that “there is no seminary at

all [in Vigan and he had] no plan to open one, since regulars have most

of the parishes and there is no chaplaincy or a single benefice that might be applied to it.”4729When the Recoleto Bishop Juan Ruíz de san Agustín took over the See of Nueva Segovia in 1784, among his first concerns was the education of secular priests due to lack of personnel for so big a diocese. He, then, saw the urgency to establish a seminary. The bishop sent petitions to the King for the possible building of a seminary in Vigan. Two Royal Decrees endorsed the establishment and maintenance of Conciliar Seminaries in the Philippines, one issued in 1796 and the other in 1799. The decrees mandated that 3% of the income of all parishes should be submitted for the seminary. But Governor General Rafael María de Aguilar pursued Bishop Ruíz’s intention through an order stating that the Royal Orders are not to be applied in Vigan for no seminary had existed yet in the ciudad.4830

45 He was enlisted in the Book of Confirmations of Vigan to have sponsored the sacrament in 1758.

46 He finished his Bachillerato at the Colegio de Sto. Tomás in 1753. He became Parish Priest of Vigan from 1781 – 1794. He died on November 3, 1794.

47 garcía , 89.48 Cfr. Pedro lora, Jr., The Seminary of Vigan (Spanish Time) 1822-1900 in The 150th

Anniversary Book of the Vigan Seminary, Immaculate Conception Major Seminary, Vigan 1972, p. 26.


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In 1797, the Augustinian Fray Agustín Pedro Blaquier became Bishop of Nueva Segovia. Like his eminent predecessors, he saw the immense need for priests in the vast diocese. He expressed his worry in a letter to the king stating that small was the number of Augustinians working in his diocese. The king exhorted Bishop Blaquier to act on solving the grave problem. It came out that a need for a seminary was imperative not only for the care of the faithful but for the conversion of pagan regions. In 1801, the bishop started collecting contributions of 3% share from parish incomes but he found it to be insufficient even if he asked for 100% from the parishes. Following the proposed solution of his predecessor, Bishop Yepes, Bishop Blaquier asked for fund from the Cajas de Comunidad of the three provinces within the diocese. But the king discouraged him to do so in a Decree of 1803. He was advised to work with the Governor General to generate funds from other sources and preserve the amount in the cajas.

It was only in 1822, sixty-six years after the seminary was first conceived though Bishop Juan de la Fuente Yepes that it came into reality. Same as the Conciliar Seminary of Manila, the Vigan Seminary also passed through difficulties as to its foundation. The project became possible through the efforts of Bishop Francisco Alban, OP. It was said that when the go-signal was already given to start the construction, many thought that the bishop was crazy. He named the institution as Seminario

Conciliar de San Pablo, perhaps after the titular of the Cathedral of Vigan. Soon, the seminary’s name was changed to Seminario de la Santísima

Virgen de la Correa, later dedicated to the Virgen del Rosario and finally, it was named Seminario de la Inmaculada Concepción in 1867.

The conciliar seminary was taken care of by various congregations: the Vincentians (1872), the Augustinians (1876) and the Recollects (1882). Formation was interrupted during the Philippine Revolution (1896-1898). It was later reopened by Ecclesiastical Governor Padre Don Gregorio Aglipay and was managed by Diocesan Priests. In 1905, the first American Bishop of Nueva Segovia, Bishop Dennis Dougherty turned the management over to the Jesuits. In 1926, the Society of the Divine Word (SVD) took over and was in charge of the formation work of the Northern Luzon Clergy in the next 62 years.4931Finally in 1987, the

49 During the time of the SVDs, the college for externs was separated and became the Colegio de la Inmaculada Concepción (1925). In 1953, the Philosophy and Theology


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Theological Seminary was given to the Filipino Diocesan Clergy to whom the seminary really belongs.

Co nc lusio n

During the last century of the colonial era, the Native Clergy had to assert their rights over the parishes and even in the dioceses. The three colonial centuries of Spain in the islands did not favor the native clergy much. Even if there were numerous native diocesan priests who were as capable as their religious counterparts or even better, a native priest could only aspire to be assistant to the fraile-cura. In the 1870’s came the cry for Filipinization of the Church in the Philippines. The leader of the movement was the Spanish Mestizo, Don Pedro Pelaez but he died in the rubbles of the Manila Cathedral during the earthquake of 1863. Likewise, there were other important figures of the movement like Padres Mariano Gómez, José Burgos and Jacinto Zamora who were accused of subversion and later hanged in the guillotine. The high point of the struggle culminated in the painful separation of Don Gregorio Aglipay, an alumnus of the Vigan Seminary, whose battle cry was only to make the Roman Catholic Church in the Philippines a “Filipino Church run by Filipinos for Filipinos.” As we carry our identity, let us not forget the sweat and blood that were sacrificed.

As we speak of the Paring Pilipino, we put in mind of the opinion of Don Diego de Viga when he said, “Who else could explain the gospel

to the natives as well as their fellow natives; they are the ones who know

the land and its people.” Now that the Philippine Church has envisioned a Church truly Filipino for Filipinos with the dawn of the Second Plenary

Departments were transferred to the outskirt of Pantay Daya. The minor seminary remained in the old site till a new building was built in Ayusan Sur in 1965. The old building built in 1822 by Francisco Alban was gutted down by fire in 1968. The college department was moved to Baguio in 1973 and gave birth to the Immaculate Conception Collegiate Seminary but it did not last longer. Another attempt came in 1976 and paved the way to the inception of the San Pablo Major Seminary – the College Seminary for Northern Luzon. The Theologate was renamed in 1982 as Immaculate Conception School of Theology and was affiliated to the University of Sto. Tomás, so to grant the Ecclesiastical Degree of Bachelor of Sacred Theology. Just recently, the Commission on Higher Education has granted the school the right to confer the civil degrees of Masters in Systematic Theology and Pastoral Theology.


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Council of the Philippines (PCP II), we are led back to our origins. The words of de Viga give us an identity – a Filipino priest for Filipinos.

It is at this point that our aim for contextualized formation comes in. About five years ago, ICST ventured into a crucial move of revising its formation program with the introduction of the so-called “Paradigm Shift.” This aims at forming future priests to know and appreciate the context and culture of their future working place. After all, what is a better medium for presenting the gospel than the context of culture?

Jesus Christ, when he became man, revealed himself through the lens of Jewish Tradition and Culture. PCP II affirms our point with these words: “Priests and their ministry cannot be understood apart from the Christian

Community… The ordained priest does not stand outside the Christian community setting. He is ordained for the community” (PCP II, 175-176). I would like to end by quoting Bishop David William Antonio, an alumnus and former rector of our ICST: “the priest or future priest to be credible

and effective minister needs to be familiar with the history of his own

people, immersed in the socio-cultural, economic, political realities and

issues which they face from day to day.”5032This is so because the priest is an integral element of Philippine life.

This paper serves as a salute of reverence to the man who shared his sentiments to the Native Clergy. He may not have been an Indio by blood but he was very Filipino at heart and in Spirit. He was Bishop Juan de la Fuente Yepes. He was not the founder of the Vigan Seminary, but he was a Champion for the Cause of the Native Clergy and deserves to be revered as one who was instrumental in the birth of the Native Diocesan Clergy in the Philippines particularly in his Diocese of Nueva Segovia, now the Northern Luzon Church.

The 25 years of formation of the Diocesan clergy began with the dream of the great Bishop Yepes – a dream conceived 254 long years before the moment of the great “breakthrough.”5133Today, the Filipino priest is formed by his fellow Filipino diocesan priest at ICST.n

50 David William antonio, STD, “ICST Formation: Looking Towards the future with

Hope,” Tugot 2003, Immaculate Conception School of Theology, Vigan City 2003, NP.51 This is how the turnover in 1987 was termed during the time.


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811

Is Man really Capable of Giving Himself entirely

“Till Death Do Us Part”?1

Inputs from the article: L’UOMO DEBOLE E LA CAPACITÀ PER AUTODONARSI: QUALE CAPACITÀ PER IL MATRIMONIO?2

of Giuseppe Versaldi3

DEAN JOHNPAUL D. MENCHAVEZ

1 In partial fulfillment of the requirements in Q371 - La perizia psichiatrica nelle

cause di nullità matrimoniale, Pontifical University of the Holy Cross, imparted by Prof. F. Poterzio.

2 This is an article published in Ius Ecclesiae 2007.3. It was first delivered in the 3rd Corso di aggiornamento organized by the Faculty of Canon Law at the Pontifical University of the Holy Cross, 17-21 September 2007. The translations of the quotes are the author’s.

3 A current member of the Supreme Tribunal of the Segnatura Apostolica, G. Versaldi finished his studies of Psychology and Canon Law in the Pontifical Gregorian University. He was tasked to found the diocesan consultorio familiar, and occupied the directorship and consequently, the presidentship of the Regional Federation Piemontese of Consultors. He is currently the Bishop of Alessandria. (http://en.wikipedia.org/wiki/Guiseppe_Versaldi)


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What does Mel Gibson, producer-director of The Passion

of the Christ, politicians like the President of France, Nicolas Sarkozy, and Chile’s former President Michelle Bachelet4 have in common? They are among the world’s

public personalities these days, apparently known for their integrity but who in their private lives unfortunately have a failed marriage. With the widespread practice of divorce (the occidental world’s sad state of successive polygamy) and the infidelity cult, it is not surprising when one begins to ask whether man is really capable of giving himself entirely through marriage. A lifetime conjugal relationship seems to be merely an ideal and unrealistic. On the phenomenological plane, nowadays, cases of success stories of couples who have lasted, thus passing the test, appear to be scarce and an exception to the norm.

Christian revelation provides concrete answers. Man, the apex of Creation is limited but at the same time called to perfection, and through grace, can be capable for self-donation. The mere fact of his creation is something good (cf. Gen 1, 31). But, as Christian anthropology clearly affirms, at the start of the history of humanity, there was a free and conscious decision on the part of man to go against the project of God for him, and he sinned. This sin, which is also branded as “original,” has damaged, but not totally destroyed, the primary goodness inherent in him. That damage, also called “concupiscence,” is the tendency or inclination against the good, and it coexists with the fact that man remains to be an image and likeness of God. This defect in human nature is manifested in man’s deficiency in his capacity for love. It brought division between the first couple. Consequentially, the corruption of that love progressed: the fratricide of Cain and the practice of polygamy of Lamech (Gen 4,19). However, despite sin, the love of God for man did not diminish. Benedict XVI in his encyclical Deus Caritas Est describes this love as eros in the sense that it is a passion similar to the one between the betrothed, and at the same time agape since it is gratuitous, merciful and sacrificial. God Himself, His own Son, His Word, was made flesh to redeem man from his condition of slavery.

4 The data about the politicians were gathered from a Mercatornet article, entitled “Thanks for supporting family values, but what about the family?,” written by Carolyn Moynihan, posted 15 June 2008.


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813CANON LAW: Is Man really Capable of Giving Himself entirely?

Man continues to reflect God in this imagery of love in and through matrimony. This love is natural for him. The first book of the Bible, Genesis, leaves us a trace: the fact of Adam’s dissatisfaction until Eve was created. The love between man and woman includes both the eros

(instinctive and passionate attraction) and agape (the donation of oneself to the person loved). The effect of sin, along with the “hardness of the heart”, was that it provoked the separation of the eros and the agape. Love tends to mutate from self-giving to self-confirmation, a personal gratification via the instrumentalization of another person. Without grace, in and through Christ, as well as the personal effort to fight against concupiscence, man is incapable of curing that “hardness of heart.”

It is but essential for an ecclesiastical jurist-lawyer to review the aforementioned anthropological principles. Time and again the Roman Pontiffs have been salient on these points in their annual Speeches to the Tribunal of the Roman Rota. The juridico-ecclesiastical science is grounded on them.

Versaldi was right in his affirmation: “If talking about the weakness of

human nature is difficult, more so is analyzing it,” however, it is inevitable. It is always, indeed, a balancing act between the weakness of man on one side, and his vocation to reciprocal love that requires the capacity for self-giving on the other.

“The contribution of Psychology that delves into conjugal love is vital in the study of this weakness.” Along with Christian anthropology, this and the other human sciences agree that there are three possible and real human weaknesses:

a. The Moral Weakness that derives from the natural human condition, wounded by sin, bothered by concupiscence;

b. The Psychological Weakness, which is not a mental illness, but a condition of the absence of sufficient knowledge of the world of one’s emotions that precede and conditions his or her decisions; this weakness precedes the rational election and by which the latter depends on, despite the conscious intent of the person. The


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existence of this weakness is far from the psychic determinism that some theorize. The unconscious factors do not determine everything in a person’s behavior and its symptoms. Besides, a common experience is that patients who do not exert effort to change their behavior, in fact, have room for free decisions.

c. The Weakness that comes from the influence of Psycopathology of a person with illness in various qualitative degrees and that influences the capacity and freedom.

“It is evident,” Versaldi writes, “that the first does not incapacitate anyone to contract marriage. If there is correspondence to sacramental grace, the vocation of the spouses becomes their path to salvation and

their communion can increase and strengthen through time.” Neither does the second. “The immature person due to the negative influence of the unconsciousness of his or her emotions does not lose his/her essential

capacity and freedom in as much as his/her faculties are not disturbed by a pathology. Evidently, his/her ‘effective freedom’ to love, giving himself or herself, is diminished (not completely suppressed).”

Who can say that he has the complete power over the use of reason? Who can say that he does not falter at times in terms of discretion of judgment? Who can affirm that he or she is flawlessly assuming the essential obligations of marriage? In the end, although apparently one may see his or her personal condition in one way or another fit the provision of canon 1095 of the Code of Canon Law that delineate incapacity, the conditions are to be interpreted strictu sensu.

“The real cases of incapacity are found in the ambit of Psychopathology, that is, only if through an adequate scientific study, a particular anomaly is manifested. This anomaly should be grave enough to substantially impede the necessary capacity for matrimonial consent. In this case, there is a lack of a basic condition in the person himself who wants to contract

marriage, and the sacramental grace cannot fill in for that absence, an indication that the person is not called to the vocation of marriage.”


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815CANON LAW: Is Man really Capable of Giving Himself entirely?

Modern Psychology appears to be optimistic as with regards to the cure of psychological disturbances. According to Versaldi, “the most serious and prevalent approach is psychodynamic psychiatry—tending towards the diagnosis and therapy characterized by a way of thinking that recognizes the problem of the unconscious, the absence and the distortion of the intrapsychic and the internal objective relations. Through the psychodynamic and structural analysis, one arrives at an evaluation of the person in his integral complexity, thus giving the judge the possibility to deduce conclusions in his field of competence through the translation in canonical categories of the expert’s completed evaluation.”

To conclude, man is, indeed, capable of giving himself in marriage. This is a principle that should not be doubted. Man needs to be constantly reminded of a perennial truth about himself: that he is both a sinner, a weak creature, and at the same time, that he is called to perfection, and his Creator is on his side to back him up amidst all the personal and collective trials, difficulties and hardships, if he wills to correspond. On the person-to-person basis, i.e., whether this man is capable of marrying, the question inevitably is on the psychological plane, that is, the experts are necessary. The Church laws, well-based on the natural law, confirm with their restrictive tendency: “the real cases of incapacity are found in the ambit of Psychopathology, that is, only if through an adequate scientific study, a particular anomaly is manifested. This anomaly should be grave enough to substantially impede the necessary capacity for matrimonial consent.”n

Rev. Fr. Dean Johnpaul D. Menchavez, JCD defended his Doctoral Dissertation in Canon Law in the Pontificia Università della Santa Croce in Rome, entitled Marriage

in Philippine Civil Law: Holding on to the Truth about

Indissolubility last December 2012. He was ordained priest in 2012 and is incardinated in the Prelature of Opus Dei and the Holy Cross. He also holds a degree in Bachelor of Sacred Theology from the University of Navarre (Spain), Master of Science in Industrial Economics, and Bachelor of Arts in Humanities-Liberal

Arts from the University of Asia and the Pacific. He has been a Marist student, a bank trainee, a university professor and secretary, and a freelance journalist.


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817

Pagtawag, Pagtugon

Pagninilay sa Araw ng Katolikong Layko, Pagpupugay para kay San Lorenzo Ruiz at Beato Pedro Calungsod

ika-28 ng Setyembre 2012

JOAN CHRISTI S. TROCIO

Maayong hapon kaninyong tanan! Isang bisayang pagbati po ng magandang hapon para sa inyong lahat. His Eminence Most Rev. Ricardo Cardinal Vidal, His Excellency, Bishop Jessie Mendoza, Her Excellency Ambassador Henrietta

de Villa, Rev. Fr. Roberto Luanzon, OP, Reverend Bishops, Reverend Fathers, dear sisters, missionaries and catechists, distinguished guests, our dear young people, grace abounds! Unworthy as I am, I feel very honored and truly grateful for having been invited to share to you my experience as a lay Dominican volunteer to Indonesia. Ako po ay magsisimula sa ngalan ng Ama, at ng Anak, at ng Espiritu Santo. Amen.

Karamihan po sa atin ay alam na si San Lorenzo Ruiz ay tubong Binondo. Samantalang marami ang mga naisusulat tungkol sa pinagmulan ni Beato Pedro Calungsod. Nariyang siya ay galing Panay, o Leyte, o Samar. Pero mas malapit raw na sa Cebu ang pinangagalingan niya dahil sa apelyido nitong Calungsod. Malapit rin po sa puso ko na tanggaping siya ay taga-Cebu; baka kako iisa lang ang lugar ng aming kapanganakan.

Ang palayaw ko po ay Jho; ipinanganak sa Mandaue, Cebu; lumaki sa bayan ng Heneral Santos sa Mindanao; at dito na po sa Maynila nagkolehiyo at nagkatrabaho.


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Nais ko pong hatiin sa tatlong puntos ang aking pagbabahagi: una, ay ang pagtawag; ikalawa ay ang pagtugon; at ikatlo ay ang mga aral na natutunan mula sa pagtugon sa tawag.

Ang Pa g ta wa g

Ang simula raw ng pagmimisyon ay isang pagtawag. Tatawagin ka at ipapadala. Hindi nga ba’t tinawag ni Hesus ang mga apostoles at ipinadala sa mga bayan-bayan? Si San Pedro Calungsod ay tinawag ni Padre Diego para samahan siya sa Marianas. Si San Lorenzo, tinawag ng mga paring dominikano at napadpad sa Japan.

Ang kwento ko po ay malayo sa pagiging ekstra-ordinaryo. Nahihirapan po akong aminin na ako’y tinawag. Hindi po ako tinawag. Nagprisinta po ako. It was in the year 2004, when I first heard of the Dominican Volunteers International (DVI) through Rev. Fr. Clarence Victor Marquez, OP, then Promoter of the Dominican Missions here in the Philippines and Jemely Mesa, a close friend from General Santos City who was the first Filipino lay volunteer to Indonesia. She was telling me how enriching her experience was, that she learned many things from it, and that she has found herself there. Noong kinukwento niya sa akin ‘yun, parang bigla kong naramdamang nawawala din ang sarili ko, at nais ko ring hanapin, at baka dun ko nga mahahanap. I would like to confess that I was excited to volunteer not for any other reasons, but because of the very inviting idea of going to another country. ‘Yun lang po ang dahilan. Parang nakakahiya namang aminin na tinawag ako hindi po ba? Nagprisinta lang talaga ako.

Mula noon, hindi na mawaglit sa aking isipan ang magmisyon, para makapangibang-bayan. Parang may bumubulong sa akin at nagsasabing, “Sige na, umalis ka. Para doon ka, makikita mo ang sarili mo doon.” Sa aking pagninilay, hindi ko po maipaliwanag ng lubusan kung ano nga ba ang aking narinig. Kung totoo nga bang may naririnig ako. Kung totoo nga bang tinatawag ako? Paano nga ba malalaman ‘yun?

Nagdaan pa ang isang taon, hindi po ako nakaalis. Marahil ay hindi ako nagseryoso. Mas pinili kong magtrabaho. May hinawakan akong malaking responsibilidad sa Letran-Calamba noon kaya naisip kong mahirap magpaalam sa trabaho. Galing po ako sa mahirap na pamilya,


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819REFLECTIONS: Pagtawag, Pagtugon

panganay ako sa limang magkakapatid. Kinailangan kong tumulong sa mga magulang para mapagtapos sila. Iyon din ang isa sa dahilan kung bakit hindi ako natuloy. At marahil dahil hindi nga talaga ako tinatawag.

Masaya na ako sa pagtuturo. Pinalad na malipat dito sa University of Santo Tomas (UST) ng taong 2005, at naipagpatuloy ang pag-aaral. Nakapagtapos ang mga kapatid ko. Nakalimutan ko na ang pagnanais kong magmisyon para makapangibang-bayan. Hanggang dumating ang isang pagsubok sa buhay personal at sa trabaho. Taong 2008, gusto ko nang iwan ang pagtuturo. Hindi ko ginustong maging guro. Pangarap kong maging abogado. Kaya lang, hindi nga ako kayang pag-aralin ng mga magulang ko sa malalaking eskwelahan. Salamat sa Dominican Sisters of St. Catherine of Siena, sa kanila ako nag aral mula kinder hanggang High School at nung magkokolehiyo na’y nabigyan ng scholarship sa kursong Bachelor in Secondary Education major in Religious Education minor in English literature sa Mother Francisca Catechetical and Missionary Formation Institute sa Siena College, Quezon City.

Nakapagtapos ako sa kursong Edukasyon. Tinawag nga ba ako sa pagtuturo, sa pagiging katekista? Parang hindi rin, parang nagkataon lang na may scholarship ako, no choice ika nga. Salamat at nakapagtrabaho ako sa malaking pamantasan; subalit ‘pag dumadating ang mga pagsubok sa trabaho, ginugusto kong iwan ang pagtuturo. May mga pagkakataon noon na tinatanong ko ang Diyos: “Bakit nangyayari to, Lord. Bakit ako

nahihirapan? Bakit ako”? Puro ako tanong noon, ang nakalimutan kong itanong, “para saan po ang lahat ng ito, Lord?”

I was at the most disillusioned part of my life that year, when the international promoter of DVI visited the Philippines. It was April of 2008 when Sr. Rose Ann, OP came to invite volunteers to mission. I presented myself. I wanted to leave. I wanted to escape. I was not called, I volunteered.

But God has His ways, His mysterious ways.

When I was asked where I would want to be sent, without hesitation, I responded “anywhere, where there is a need.” I said the words without second thoughts. I just wanted to go. After careful deliberation on the promoter’s end, I was told that I’d be sent to Indonesia. I was told that the


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sisters needed someone to help them in their school apostolate. Sr. Rose told me that whenever I would be ready, Indonesia’s ready to receive me.

When I asked permission from my parents, they hesitated to give their support. My parents told me that I should purify my intentions before finally deciding to go. Fears started to creep in. Gusto ko ba talagang magmisyon, o gusto ko lang tumakas? Naalala ko ang kwento ng propetang si Jonah sa Bibliya: hindi nga ba’t hindi niya ginusto na ipadala siya sa Nineveh? Tumakas siya, pero sa hinaba-haba ng kwento, iniluwa din siya sa lugar kung saan ninais ng Diyos na pumaroon siya. Ang kwento ni San Lorenzo, hindi man napatunayang totoo, subalit ang pagtakas niya sa isang kasong kriminal na ibinintang sa kanya ang nagtulak sa kanyang magmisyon sa ibang bayan. Wala naman akong kasong pagpatay o anumang kasong kriminal, subalit dumating lang sa bahagi ng buhay ko noon na gusto kong tumakas, ninais kong magpahinga muna sa pagtuturo. Ang hindi ko inasahan, makakapagpahinga nga ako, sa ibang bayan, oo, pero hindi sa pagtuturo.

Tumakas lang ako. Hindi ako Tinawag. Naalala ko ang isang kwentuhan namin ng kaibigan ko tungkol kay Hesus at ang isang daang tupa, siya raw iyong tupang tangan-tangan ni Hesus. Nung tinanong niya ako kung saan ako dun, nasabi ko na lang, “kailangan pa bang i-memorize yan?” Hindi naman siguro ako nawawala pero ako yung nagpapahabol. “Habulin niyo

ako, Lord; dali, Lord, bilis.” Hindi ako tinawag, nagpahabol ako.

But God has His ways. He has His mysterious ways.

While I was preparing this reflection that I am sharing to you this afternoon, I realized some good things. Are these God’s ways? As I was reflecting, I could only stand in awe at how God’s hands work in my life. I never wanted to become a teacher. But here I am today. And if I may recall my High School days, I was not really good in academics way back. I would always find joy in extra-curricular activities. I never received an academic award, but I graduated with a leadership award, and “the Catechist of the Year award.” Yes. I was a student catechist since first year High School. I would remember coming to class late after recess because most of my recess periods were spent teaching catechism in the public school, a kilometer away from my school. I was happy doing things, not really because I so wanted to teach, but because I never really wanted to attend either my Mathematics or Science subjects which were usually


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scheduled after recess. Tumakas na naman ako. A nice escape, though, I could remember very vividly the happy times that I spent with the little kids, who would happily wait for me at the door, and how they would participate actively in the prayers and the songs that I would teach them. Katekista ako. Isa akong guro.

God has His ways. His mysterious ways.

Ang Pa g tug o n

May kanya-kanyang paraan nga siguro ang pagtawag ng Diyos. At may samu’t saring kwento din ang pagtugon.

Because I was not really convinced with my very reason of going, it took me months to discern. I had been praying, yes. But, perhaps, I had not prayed enough. My closest friends told me to ask for signs. I told God that I did not want to pray for signs not because I do not believe in them, but because I do not know how to read them. Nevertheless, I continued praying for guidance. A month, two months, three months… then saying “yes” happened at an unplanned time. I was waiting for a friend at around 5 in the afternoon. We were going somewhere and agreed to meet up in front of the UST chapel. But for some reasons, it seems that I waited for eternity, so I decided to get inside the chapel while the mass was going on. I was not really disposed for the Eucharistic celebration, so I was just there at the back sitting silently. After communion, the priest-presider introduced a concelebrant. And I could never forget how he was introduced. I quote, “We have with us Fr. Robini, OP, an Indonesian priest who is here today

to invite young people to help in the Dominican missions in Indonesia.” Is this a sign? I heard myself asking the question. It was August 6, the feast of the Transfiguration. Before I stood up and left the chapel, I whispered, “Yes, Lord, I will go!”

Permission was granted, papers were processed. On October 14, 2008, during my send-off mass, Fr. Quirico Pedregosa, OP, the then Father Provincial of the Dominican Province of the Philippines, in his homily, told me, “Joan, fall in love with Indonesia.”

I first set foot in Indonesia on October 18, 2008. I stayed in the Generalate House in Jakarta for almost a month in preparation for my


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work. It was the 15th day of November in 2008 when I was transferred to Cirebon, a Muslim-dominated town in West Java.

Sa kumbento ako tumira. Habang pumapasok ako sa kumbento sa unang pagkakataon ay samu’t sari ang aking naramdaman. Hindi ko maipaliwanag. The first thing I noticed when I entered was “big”– everything in the Sisters’ place – the big trees, the big doors, the big rooms, the big laundry area, the big kitchen, big mosquitoes! Everything was big! I felt a certain kind of uneasiness. ‘Yun bang tipong sa mga pelikulang horror ko lang nakikita. Ni hindi nga ako nanonood ng pelikulang horror, dahil malakas ang imahinasyon ko. Iyon ang unang problemang kinaharap ko. Totoong may mga naranasan akong kakaiba, at nung kinuwento ko sa mga madre, sabi nila, hindi raw k’se ako nagpaalam na ililipat ko ang pwesto ng kama sa kwarto. Normal lang daw na maranasan ‘yun ng mga bagong salta. Nagkwento pa ang isang madre na noong una raw siyang dumating doon ay may tumawag sa kanya ng hatinggabi, hindi niya kilala, pero kilala siya; ‘pag ayaw raw niyang maniwala, lumabas siya at nasa may punong manga raw ang tumatawag. Eh, ang punong manga po na iyon ay nasa tapat na tapat ng kwarto ko! ‘Nay ko po! Hindi ko alam kung binibiro lang ako ng mga madre. Pero, unang araw ko pa lang sa kumbento, parang ayaw ko na, uuwi na yata ako!

But Indonesian people are naturally kind-hearted. The sisters warmly welcomed me in their home. Sa kabutihang ipinakita sa akin, unti-unti kong natutunang yakapin ang kanilang kultura. Sa kumbento, kasama ako sa halos lahat ng mga gawain ng mga madre. Sa gawaing-bahay, tuwing sabado’t linggo ay katulong ako sa pagluluto; may mga pagkakataong ipinagluluto ko sila ng mga paborito kong ulam Pinoy. Sa almusal, tanghalian at hapunan, kasama ko sila sa iisang hapag. Kasama ko sila sa araw-araw na misa sa kumbento tuwing ika-5:30 ng umaga, sa bawat dasal at pagninilay, morning prayers, evening praise at night prayer. Hanggang ngayon ay tandang-tanda ko pa ang unang bahasang dasal-awit na natutunan ko. Hayaan niyo pong awitin ko ang ilang linya, “ajarilah

kami bahasa cinta mu, agar kami dekat pada mu Ya tuhan ku, ajarilah

kami bahasa cinta Mu agar kami dekat pada mu” na sa wikang Filipino ay nangangahulugang: “turuan mo kami Panginoon sa wika ng Iyong pag-

ibig, nang sa gayon ay lalo kaming mapalapit sa iyo.”


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Naikot ko ang halos lahat ng kumbento ng mga madre. Mayroon silang labingtatlong kumbento, isa lang ang hindi ko napuntahan, iyong sa Flores Island na araw ang bibilangin sa biyahe. Tumira din ako ng ilang buwan at tumulong sa orphanage house ng mga madre. Nagkaroon din ako ng mga teaching-learning sessions sa kanila. May conversational English and Speech classes, at Catechism classes para sa mga madre, mga guro mula pre-School hanggang Highs School, para sa mga empleyado’t mga kasambahay namin sa kumbento, at sa mga estudyante ng junior at senior High School. At meron din akong theater classes sa mga piling kabataan sa eskwelahan at sa pinakamalapit na parokya. Magkahalong muslim at katoliko ang mga estudyante ko, maliban lang sa Catechism classes. Kung hindi naman ako nagtuturo, ay makikita akong tumutulong sa canteen. Paminsan - minsan naman sa kumbento ay may mga simpleng dance lessons kami ng mga madre; kaya sa mga maiikling programa sa eskwelahan at parokya, may mga madre nang nagsasayaw.

They learned from me, I learned from them. I learned a lot from them. Pagbalik ko nga rito, sa isang programang pasasalamat ng Institute of Religion para sa mga janitors at security guards tuwing Pasko dito sa UST, ay itunuro ko ang sayaw na poco-poco; natutunan ko ‘yun sa mga madre. Sa parokya ng Santa Teresita dito sa Mayon street kung saan may mga ilang sesyon ako sa mga kabataan, sa ilang sesyon ko sa mga kapatid ko sa Catechetical and Missionary Formation Institute sa Siena College, at sa ilang mga grupo ng mga katekista sa ilang panig ng bansa, ay nagagamit ko ang ilan sa mga natutunan ko sa Indonesia. They learned from me, I learned from them. I learned a lot from them.

One of the most challenging yet enriching experiences that I would always cherish was my encounter with our Muslim friends. My encounter with them did not happen so much in the classroom but mostly outside work hours. Naimbitahan ako sa mga bahay nila, kumakaing kasama nila, nakikipagkuwentuhan; nasaksihan ko ang ilang mga rito tulad ng kasal at paglilibing.

I remember one conversation I had with a Muslim friend. We were talking about faith. We were exchanging stories of beliefs and disbeliefs. And he told me, “Kalau disini, yang persoalan mu, bukan hanya persoalan

horizontal tetapi lebih, persoalan bertical.” (The challenge for you here now is not anymore horizontal but vertical), He meant that the difficulties


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encountered with work and with people I am with are more challenging than the challenge of the faith. I could not agree less. In a predominantly Muslim country, the challenge really is not about human relationships, but keeping the faith alive, amidst other faiths.

Language plays an important role in mission. I had to learn Bahasa

to be able to communicate and gain people’s trust. I did not have time to study the language when I was here, because things happened very quickly then, kaya nahirapan ako noong simula. May mga pagkakataong ayaw ko nang makipag-usap noon, magturo na lang; bahala na kung naintindihan nila o hindi. Ang tahimik nila noong una, hindi dahil ayaw nilang magsalita, kung hindi nahihiya raw silang magkamali. I took it as a positive hint. Pipilitin kong mag bahasa, kahit hindi tama, makapagsalita lang, at matututunan ko rin ang tama. I told them how difficult it was for me to speak their language, but I had to try to communicate with them, so in the same manner, they might want to try to learn to speak English, too. In two month’s time, with all humility, I admit that I could already speak and understand Bahasa Indonesia with a certain degree of confidence.

When the International Promoter, Sr. Rose Ann came to visit us in March of 2009, she was surprised to hear the sisters speak confidently to her. I could not forget her words, she said, “The last time I came, they

could barely say a word, they would just give me a smile.” What a real joy to my heart, a sweet recognition of our joint efforts. Noon pong kaarawan ko, ‘pag gising ko, may mga cards na isiningit sa pintuan ko ang mga madre, nakasulat sa wikang Ingles. Tuwang-tuwa akong basahin. Ang mga estudyante ko ay naghanda ng maikling programa gamit ang mga tula at awiting Ingles – A real joy to my soul.

Fr. Pedregosa was right. I have fallen in love. Like the “big” everything in the Sisters’ convent, the people’s hearts are “big” enough to embrace the world - A truly great surprise to my soul and my heart became ever more ready for greater surprises.

Ang pagtugon ay naging biyaya ng Diyos. I realized then, that with the overwhelming joy of being with other people in another culture, of establishing friendships with people of another faith, I forgot the very first reason why I volunteered to go to Indonesia. I experienced peace amidst unrest. I realized that peace is not necessarily experienced after the storm, but can also be that calmness during the storm.


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Indeed, God knows us, and just at the right moment, He steps in!

Marahil nga ay tinatawag ako; ang hindi ko lang alam gawin ay kung paano sumagot sa tawag. Pero dahil kilala tayo ng Diyos, kung nahihirapan tayong sumagot, tutulungan Niya tayong sumagot. Napagtanto kong ang pagtugon sa tawag ay nakasalalay sa tiwalang ibinibigay natin sa Diyos.

Ito ang isang aral na natutunan ko sa pagtugon sa tawag. Ang pinakamabisang baon sa pagmimisyon ay tiwala sa dakilang pag-ibig ng Diyos.

Ang Ara l na Na tutuna n mula sa Pa g tug o n sa Ta wa g

Wala akong kakilala ni isang Dominikanong pari roon, sa pangalan ko lang sila nakilala. Nakikita ko sila noon sa seminaryo sa Letran sa Calamba. Noong nagsisimula pa lamang sila, naging magkapitbahay kami pero hindi kami nakakapag-usap. Akalain mong sa mismong bayan pala nila ko sila makakasalamuha. Tumutulong din ako sa mga paring Dominikano sa pagbibigay ng recollection sa mga paaralan. Naroon ako noong binubuo ang Dominikan Awam, Bahasa for Tertiary of the Order of Preachers. Marami na akong nakilala’t nakasalamuha na noong simula’y walang-wala. Kung ika’y walang kakilala, mahirap iyon, hindi ba? Kaya nga siguro ang mga apostoles, pinadala ng dala-dalawa; si San Pedro may Padre Diego; si San Lorenzo, may mga paring Dominikano. Ako, mag-isang bumiyahe lulan ng eroplano. My Indonesian journey was a leap to the unknown – a leap of faith. Ang natutunan ko ay magtiwala, magtiwala, magtiwala.

Ito rin marahil ang naging mabisang sandatang dala-dala ng ating huwarang mga Santo. Unworthy as I am to compare my little faith with the greatness of their faith in God, but my struggle to keep my faith alive, brings me down to my knees, always.

Sabi nila, the more that we receive gifts from God, the more responsible He expects us to be. Sabi ko noon sa mga dasal ko: “Lord, please do not

trust me this much.” Hindi ko na po kaya ang iba. Minsan puro na lang ako reklamo. May mga pagkakataong nakikita ko ang sarili kong gusto na ring sumuko. May mga hindi naiiwasang pagsubok ‘pag nasa ibang bayan ka at malayo sa pamilya, pagsubok sa mismong lugar kung nasaan naroon


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ka, at pagsubok mula sa lugar na iniwan mo. Sa isa sa mga pagninilay ko, naalala ko ang sinabi ni Santa Teresita ng Batang Hesus, “The gifts that

are given to us are measured by the trust that we give God.” Napagtanto kong ang kakayahan natin ay nasusukat sa laki ng tiwala natin sa Diyos.

Naalala ko ang kwento ni Fr. Gerard Timoner, ang Prior Provincial ng Dominican Province of the Philippines, sa isa sa kanyang mga homiliya noong nagkaroon kami ng community service sa Naga para sa UST Simbahayan 400 (paumanhin ho, kung may mga ilang detalye akong makakalimutan). May ama raw na tinuturuan ang anak na harapin ang mga pagsubok sa buhay ng buong lakas. Dinala niya ang anak sa hardin, at inutusang itulak ang isang pirasong malaking kahoy ng kanyang buong lakas. Itinulak ng anak sa unang pagkakataon, hindi niya kinaya. Pinaalala ng ama, “anak, itulak mo ng iyong buong lakas.” Sa pangalawang pagkakatao’y itinulak ulit, hindi pa rin kinaya. “Anak, naririnig mo

ba ako? Itulak mo ng iyong buong lakas.” Sa ikatlong pagkakataon ay sumuko na ang anak. “Tay, hindi ko kaya.” Ang sabi ng ama, “Anak, hindi

mo ako pinakinggan. Ang sabi ko itulak mo ng iyong buong lakas. Hindi

mo kinaya, dahil kulang ang iyong lakas, hindi mo hiningi ang tulong ko.”

Sa mga oras na iyon, napagtanto kong sa bawat pagkakataon na pakiramdam ko ay hindi ko na kinakaya ang lahat, ay ang mga pagkakataong nakalimutan kong humingi ng tulong sa Diyos. Tiwala lang sa Diyos ang sandata. Maging si Santo Domingo noong nagmimisyon, malaking tiwala sa Diyos ang baon. Naalala ko ang isang kwento tungkol sa pagmimisyon niya sa bayan ng mga heretikong Albigensiano. Isang gabi ay nakituloy siya sa isang bahay at ang may-ari ay nakipagdebate sa kanya magdamag. Naging malumanay si Santo Domingo, naging bukas sa pakikipag-usap, at bago tuluyang humiwalay ang gabi sa umaga, nahimok niya ang kadebate, nagbagong loob. The Dominican way to mission is kindness, openness and trust in the Lord.

I had to choose leaving a young professional’s lifestyle, a relatively favored salary for a period of one year. Sa kabutihang loob ng mga madre, binibigyan ako ng allowance para sa mga personal na pangangailangan, shampoo, sabon, toothpaste, etc. na nagkakahalaga ng limang daang libo buwan-buwan. Limang daang libong rupiah, o P2,500.00. Pero ni minsan hindi ko naramdamang kulang ito. There was not a single moment that I


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remember needing anything. I was fully embraced by God’s providence and people’s generosity.

When I told my closest friends of my plan to take a leave of absence without pay, some of them gave me that “you-will-not-be-able-to-survive” look. The decision was unpopular. Leaving families and friends, and old ways behind – unconventional, but there is one thing I learned, trust in God, and you will see the pain of detachment as a blessing.

Kinailangan kong lumayo para lumapit. Kinailangan kong mawalan para magkaroon.

My Indonesian experience brought me closer to the God I believe in – the God Whom I questioned during those periods of disillusionment, the same God Who brought me to solitude, to a home away from home, for me to recognize my need of Him. Kinailangan kong lumayo para lumapit.

I might have missed many things from home and from school in that span of one year, but the many good things I gained are immeasurable. Lessons learned, friendships established, faith deepened. Kinailangan kong mawalan, para magkaroon.

Tiwala sa Diyos ang pinakamabisang baon. Indeed, what God calls us to, He equips us for. Where God leads us to, He enables…

Inspirasyon natin ang ating huwarang mga Santong Pilipino. Hindi kinailangang mamatay o patayin katulad ng mga huwarang Santo natin. It may be a truism to say that not all are called to physically lay down one’s life for the sake of the Gospel, but we are all called to respond to the Gospel by studying it more and striving to practice this in our daily lives through our passion for truth and compassion for humanity. Hindi kailangang grandioso ang ating gagawin; sa maliliit na paraan ay sikapin nating tumulong sa simbahan, sa parokyang ating kinabibilangan. Ika nga sa Pondo ng Pinoy natin, “anumang maliit, basta’t malimit ay patungong

langit.”

Halikayo’t tingnan natin ang imahen ng dalawang Santong binibigyang pugay natin sa hapong ito. Halikayo’t tingnan natin ang kanilang mga mata, nang makita natin ang nakita nilang kabutihan ng Diyos, ang kabutihan ng Diyos na ibinahagi nila sa mundo, ang kabutihan ng Diyos na nagdala sa kanila sa kabanalan.


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Taong 2004 nang una kong makilala ang Dominican Volunteers International; apat na taon pagkatapos noon, umalis ako para tumugon; apat na taon mula nang ako’y tumugon, heto ako ngayon sa inyong harapan, buong kagalakang ibinabahagi ang aking pagiging guro, isang katekista, isang laykong lingkod. Ika nga ni Archbishop Luis Antonio Tagle sa kanyang homiliya, “ang pananatiling maging layko ay desisyon.” Maraming pagkakataon naman na ako’y mahikayat na magmadre, subalit pinili kong manatiling laykong lingkod. I am a lay not by chance but by decision and by the grace of God. Salamat sa Dominican Sisters of St. Catherine Siena, salamat sa Dominican Province of the Philippines, salamat sa Dominican Volunteers International, salamat sa Dominican Fathers and Sisters of Indonesia. Salamat sa Diyos! Sa aking pagtatapos, samahan ninyo po ako sa isang panalangin ng isang laikong lingkod:

A religious educator since 1999, Joan Christi S. Trocio is an Associate Professor in the University of Santo Tomas - Institute of Religion. She is a graduate of Master’s degree in Education major in Religious and Values Education with specialization in Formative Counseling and Spiritual Direction at De La Salle University Manila in 2003, and is now a candidate for Doctorate of Philosophy in Development Education major in Socio-Cultural Development at the UST Graduate School. She actively

engages in community theater and in community development works and services.

Mangusap ka sa akin, PanginoonSa gitna ng pagkabalisa ng kaloobanSa kabila ng pagkaligalig ng isipan

Papanatagin mo ako, Panginoon

Katulad ng mga huwarang Santong Pilipino

San Lorenzo ng Maynila at San Pedro ng Cebu

Mapabuti ko nawa at tunay na mahalin

Pagiging laykong lingkod na siya kong tungkulin

Heto ako PanginoonTulungan mo akong makinig

Turuan mo akong makiramdamIhanda mo akong sumunod

Sa lahat ng aking mga gampaninNawa’y malaman ng aking puso

Hindi ang nais koKundi ang nais Mong sumaIyo ako.

San Lorenzo Ruiz at San Pedro Calungsod,

Ipanalangin ninyo kami. Amen.n


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829

NOVEMBER 3

THIRTY-FIRST SUNDAY IN O RDINARY TIME. Gre e n

Wis 11:22 - 12:2 / Ps 145:1-2. 8-9. 10-11. 13. 14 / 2Thes 1:11 - 2: 2 / Lk 19:1-10

The Big Story of a Little Man

FR. KIRK M. OBCEMIA1

Diocese of San Pablo

OF ALL THE TREES, WHY A SYCAMORE TREE? In the opening verses of chapter 19 of the Gospel according to Luke, the sycamore tree is significantly mentioned to narrate the story of the encounter between Jesus and Zacchaeus. Wikipedia provides its scientific name as Platanus Occidentalis.The tree belongs to the family of Platanaceae which is one of the oldest tree families in the world. Various scientific evidences suggest that this tree family has been around for more than 100 million years. Another amazing fact is that it can live for an average of almost six hundred years. Sycamore trees are easily identified with their giant size that can grow up to 98 to 130 feet. Furthermore, its bark has distinguishing patches of creamy white and reddish-brown color all over its surface. Its white bark stands out even when seen from a distance.

1 Fr. Kirk M. Obcemia is the Parochial Vicar of Immaculate Conception Parish in Sta. Cruz, Laguna.


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Despite his wealth, Zacchaeus was not accepted by his fellowmen. At first, he didn’t mind it and just ignored it until the day he encountered the Lord. Tax collectors during those times were regarded as sinners. They were looked down because the Jews would regard them as collaborators with the Romans and traitors to fellow Jews. Tax collectors were required to remit only those prescribed by the Roman authority. However, they were also allowed by the same authority to impose more dues for their personal gain to amass more collections and earnings. We may even take note that: Zacchaeus was not just a simple tax collector, he was the chief tax collector. He might had earned a fortune which explains his wealth.

It all started with Zacchaeus’ initial curiosity about Jesus and such interest gradually intensified upon knowing that the Lord was coming over their place. Least to his expectations, the course of Zacchaeus’ story would change with his encounter with Jesus. As the Gospel narrates, “Zacchaeus was trying to see what Jesus was like, but being small of stature, was unable to do so because of the crowd. He first ran on in front, then climbed a sycamore tree which was along Jesus’ route, in order to see Him. When Jesus came to the spot, He looked up and said, ‘Zacchaeus, hurry down. I mean to say at your house today.’ He quickly descended and welcomed Him with delight.” Zacchaeus was looked down not only because he was a tax collector, but also because of his small stature. The sycamore tree caught Jesus’ attention not only because of its immensity and its striking white bark, but also because of the man up there on the tree. Zacchaeus felt “big” on the sycamore tree, but Jesus admonished him to come down. AND THAT TELLS THE BIG STORY OF A LITTLE MAN.

At times, in order for us to get noticed, to appear “big” before others, and to be looked up, we would also climb our own sycamore trees; and strive to be on top, to step on a pedestal even at the expense of others. For this reason, the Lord Jesus also invites us to come down from our own sycamore tree. Let us allow Him to enter not just our house, but also our life and welcome Him with so much delight. Like the experience of Zacchaeus, such encounter with the Lord would also be life-changing.

Hurry, don’t think twice. Decide to go down from our own sycamore tree, and God will always lift us up from our own misery. We may be small before men, but with a heart that is big, and that is all that matter for God.


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831HOMILIES

MOVED BY HIS GRACE, DESPITE OUR OWN “LITTLE-NESS”, THERE AWAITS FOR US OUR OWN BIG STORY TO EMBRACE.n

NOVEMBER 10

THIRTY-SEC O ND SUNDAY IN O RDINARY TIME. Gre e n

Dt. 30: 10-14 / Ps 69;14. 17. 30-31. 33-34. 36. 37 / Col 1: 15-20 / Lk 10:25-37

Parousia

FR. ERNIE JUN KAROL G. CARPIO1

Diocese of Kalibo

Many people were afraid, terrified, anxious and worried last December 21, 2012. Why? Because it was allegedly predicted in the Mayan calendar that it was supposed to be the day when the world will end. But it did not happen. It was another false prediction! Days before that, many lay catholic faithful from my parish were asking me about the veracity of the issue. It was even part of my ‘Simbang Gabi homilies’ to refute such claim. I told the faithful to be calm and to focus themselves on their relationship with Jesus, the Lord and Savior of humankind Whose birth we celebrate on Christmas day.

There have been a number of predictions regarding the end of the world. In the course of history, many Christian denominations had been very definitive on when the end of the world would come. For instance, William Miller (1782-1849), the founder of the modern Adventists movement, prophesied that based on his studies of the passages from the book of Daniel and Revelation the Second Coming of Christ would happen on March 21, 1843. But it did not happen. Other Christians, most of them were Church founders like Charles Russel (1852-1916) of the Jehovah’s Witnesses, Joseph Smith (1805-1844) of the Mormons and Sun Myung Moon (1920-2012) of the Unification Church, tried to predict the exact date of the end of the world but fell short of their expectation and failed.

1 Fr. Ernie Jun Karol G. Carpio is a Spiritual Director for the High School Department of Santo Niño Seminary in the Diocese of Kalibo.


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Perhaps, one should learn from all those experiences that nobody from us here in this world knows the exact day when the world would end. It is a calling for all of us to be steadfast in our faith. The end of the world will surely come. It is part of our Christian faith but what matters most is our readiness and preparedness to live a life of faith every single day. One should always remember that Jesus Himself clearly confessed that He, too, did not know precisely when the end of the world would come (cf. Mk 13:32).

Our Gospel for today speaks about the destruction of the temple. This destruction signifies the end of times. Its destruction will be total. All the structures of the temple will be wiped out. This destruction happens because of the hardness of heart of the people to believe to Jesus as the Messiah. He is the One being sent by the Father but they refused to believe in Him.

By your perseverance you will secure your lives. This is the end part of the Gospel. This line is a great consolation for all of us. It is the key that we will be preserved by the Lord. It is in perseverance that Jesus will save us − perseverance in prayer and perseverance in doing the will of God in our lives.

It is already a given reality that nobody knows exactly the end of the world. Perhaps, the better question would be, are we ready and prepared when that time comes? Our Lord Jesus Christ teaches us to be persevering in prayer and in doing the will of the Father.

Our attitude to the reality of the end of times must not be based on fear and trembling. We regard it as something scary and dreadful. Instead, our attitude must be based in hope. It will surely come but it is part of the divine plan. It is a gateway to experience a higher reality prepared to us by the Lord. What matters most is that when that time comes, we are already prepared and ready in order not to be separated from His presence.

Perhaps, one should regard the end of times to the reality of death. Death will eventually come in our lives. We cannot escape death. All of us will die. But we must not face death in the attitude of fear and trembling. We have to face death filled with hope. It is because death is the gateway for all of us to go to Heaven, to be with Jesus. Death is the


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833HOMILIES

gateway to experience the reality of the resurrection. So let us continue to be persevering disciples of our Lord Jesus Christ. In being persevering in prayer and in doing His will, we have nothing to fear and tremble, not even death or the end of the world. But our hearts will be filled with hope in seeing Jesus, our Lord and Savior!n

NOVEMBER17

THIRTY-THIRD SUNDAY IN O RDINARY TIME. Gre e n

Malachi 4:1-2, 2 Thessalonians 3:7-12, Luke 21:5-19

Not the End of the World

PETER HUNTER O.P.

‘It’s not the end of the world.’ There are all sorts of ways of using that phrase. It can be a way of telling something that what they’ve done isn’t as bad as it seems. It can also be used-lazily, callously-in talking to someone who has lost someone they have loved. Callously, because for someone who really has lost someone close when a relationship comes to an end or through death, their world has come to an end in a significant way.

Human beings live in a physical world and that world of course goes on without notice when these tragedies come upon us. That can seem entirely wrong, scandalous even, because for us, there has been some kind of definitive end. ‘Stop all the clocks,’ as Auden says in his poem of the same name about the death of a lover. Time, he seems to be saying, shouldn’t go on anymore. It’s the end of the world.

All this is to say that our human world is shaped of course by the ordinary physical world around us, but our lives are shaped most of all by people, by the relationships we form, by the people we love. They come to be our world, in large part. And if we love God, the love of God (ours for him and even more, his for us) can form - transform - our world to an incalculable extent.

Human love often seems fraught with danger. Loving makes you vulnerable, just because it shapes you in such a dramatic way. We say,


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‘Better to have loved and lost, than never to have loved at all,’ but I suspect that in the moment of loss, most of us feel the opposite: better not to love. Better not to allow anyone too close, because when we do, we open ourselves up to the possibility of being awfully, dreadfully hurt.

Part of the problem is that we have some rather foolish views about love. We use the same word for the intoxicating emotions of loving and for the day-to-day, rather practical, business of acting constantly for the other’s happiness. Bertrand Russell records in his diaries that while cycling, he stopped at the traffic light and suddenly realised he didn’t love his wife anymore. But whatever love is, it isn’t the kind of thing that can pass away in that way. ‘Love alters not with his brief hours and weeks, but bears it out even to the edge of doom,’ as Shakespeare wrote.

And that’s what Jesus is talking about in today’s Gospel. The Gospel readings at this time of year can sound rather forbidding, because they are about the end of world, in the sense of the end of time, the last days. But actually, if you listen carefully to what’s being said by Jesus today, while he is telling us of dramatic times to come, he is also constantly telling us not to fear them.

‘Do not be terrified’. ‘Not a hair on your head will be destroyed.’ Why should we not be terrified? Jesus is talking about the end of everything that we know. And before that are to come wars and earthquakes, and the prospect of being hauled up in front of kings and governors to explain ourselves. How can that not be terrifying?

Because we have a sure hope that it won’t be the end of the world. At least, it won’t be the end of our world. I’m not saying that it’s foolish to fear the loss of this world because you will have another world, a life in heaven, as if heaven were like another city, only not the rather grotty one we happen to live in. I’m saying that for those who love God, who are secure in the love that God has for us, our world will never end.

Even when we are foolish, and give up on love, even when we do that most horrible thing of hurting the very people who love us most, even then, God is loving us. And, if we return to that love, then because God’s love is utterly secure and unchanging, whatever else happens it will never

be the end of the world.n


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NOVEMBER 24

SO LEMNITY O F C HRIST THE KING . White

Gn 18:20-32 / Ps 138: 1-2. 2-3. 6-7. 7-8 / Col 2:12-14 / Lk 11:1-13

Jesus Christ, the King of Peace

FR. JESS ELMER J. EBRO1

Diocese of Bacolod

Pope Pius XI (1857-1939) instituted the Feast of Christ the King by virtue of his encyclical Quas Primas in 1925. This was the answer to the prevailing and chaotic effects of World War I in 1918. But, the pope’s message of peace and unity to the world was a failure due to the fact that World War II broke up in haste in 1939 between different nations against the German Nazis just a decade after the encyclical was written. However, the failure to bring peace, unity and solidarity was, indeed, seen as a success! How come a failure and yet a success? It is a failure due to the destructions left by the war but a success due to the events wherein people were longing for peace and for unity.

We have seen two prevailing concepts which, indeed, never negate but complement each other in a sense. These are the concepts of peace and war; the material and spiritual; the good and evil. How can we know that it is good without experiencing something bad? We can know that it is evil because we experience something that is good. Out of chaos, there is order.

There are incidents in our life which we can consider as very destructive. Some of them will even lead us to the point of losing our hope. But then, in an instance, if we try to review the things, examine ourselves and pause in prayer, we see light. We are able to surpass the test and we can experience victory. Indeed, success is a failure turning upside down.

In the events of life, calamities and tragedies are just in the corners. Nobody knows when will they strike. But as soon as they strike, people

1 Fr. Jess Elmer J. Ebro is the Dean of Studies of the Sacred Heart Seminary in the Diocese of Bacolod.


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are united to help. People are extending their hands on whatever they can share. But, why wait for a destruction to happen? Why not act now and help? Start within your family, with your neighbor, with a stranger. Give without counting the cost.

But how can you help others if you cannot help yourself? The same question has been thrown to Jesus by the people: “He saved others, let him save himself if he is the Messiah.” The same question also has been thrown to Him by the criminal, “Save yourself and us!” And so the people, soldiers and rulers, sneered and mocked at Him.

It is said, “You cannot give which you do not have.” Indeed, how can you give peace if you do not have peace? How can you give love if you did not experience love? How can you give Christ if Christ is not present in your life? The acceptance of our failures, our limitations while humbly asking the Lord Jesus for forgiveness is a guarantee that we will be with Him in paradise just like what the other criminal did. For the people, blinded by their ignorance, pride and sins, leave them into their peril and destruction. Do they know that Jesus is, indeed, King but not of this world but of the heavens?

The king of this world may promise us peace, unity, support but are prone to corruption and self-preservation. But, the King of Heaven promised His life to gain peace to the world and salvation of all men and women. The king of this world has armies and all the technologies but failed to give peace. But, the King of Heaven has nothing; he, in fact, has nowhere to lay down his head but has an army of angels and kingdom, which has no end. The king of this world attains apparent peace through waging wars. But, the King of Heaven wages war through prayers. As Pope Pius IX once said, “Give me an army praying one million rosaries a day and we will conquer the world.”

The whole year of celebrating our Faith is coming to a close. But its door will always be open for us to encounter our King Who is present in the least among us. Christ is the King of Peace. He is always within us. Give peace to one another and conquer each other by the sign of peace. In spite of our unfaithfulness, sinfulness and doubt, we come to believe.n


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DECEMBER 1

FIRST SUNDAY O F ADVENT. Vio le t

Isaiah 2:1-5, Romans 13:11-14, Matthew 24:37-44

Seize the Day

JOHN KENRICK O.P.

In Advent, as we prepare for the annual celebration of a past event - Christ’s birth - we are also preparing for a future event - Christ’s return in glory. As the days grow shorter we reflect that earthly time is slipping away, but the day of the Lord advances. As the days darken we light the first Advent candle as a beacon of hope in the one who rose again, triumphant over sin and death, who will return to reveal the kingdom of his eternal love.

It is his unconditional love for each one of us that gives us the confidence to make every day of our lives a day to turn away from sin and back to the Lord, to allow the Holy Spirit to liberate us from that deadly indifference to God’s will for us. And so in this season we reflect on those passages of scripture that renew our hope, our trust in the power of God to change us.

Our faith in God is often challenged by the sheer magnitude of human evil in the world which leaves us feeling quite helpless in the face of human greed and violence. The prophets of the Old Testament were made of sterner stuff and never lost sight of the advance of God’s reign. Isaiah’s words today ring out with a defiant message of hope. The Assyrian war machine was about to descend on Israel and Isaiah knew it. He also knew that the sins of those in power were inviting retribution. But he gives us a vision of a new world, the end of war and a time when all nations will acknowledge the True God and live ‘in the light of the Lord’.

If the advent of God’s reign is certain, there are no grounds for complacency. St Paul reminds us that the night of human history is almost over, ‘the time’ has come for us to make a final decisive break with all that is dark within us. If we truly long for God’s reign our conversion to Christ


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cannot be half-hearted. We are too easily discouraged from tackling our sins.

The season of Advent provides us with a concrete timetable for change and renewal. Like those stark health warnings on packets of cigarettes, the gospel today gives us a much needed jolt. The Lord will come like a thief in the night, when we least expect it.

From one perspective, that has been the story of humanity all along. The fall of man in the garden of Eden reads like a bad dream. And people have been sleepwalking into sin ever since. But God has all along been shaking us awake. He came in the words of his prophets and he came most dramatically of all, in person, not occupying centre stage, but taking the role of a minor character. That first advent certainly changed everything; it brought God as close to us as our neighbour. From that moment on it has always seemed that we only have to reach out to touch God. From God’s perspective, no doubt, it has always been an eternal advent - the divine Word has never stopped proceeding from the Father and accomplishing his task. So we talk about the second coming in Advent but really it is our own receptivity to God’s coming which is the heart of the matter.

In every generation the Father finds his children ‘asleep’. Some have given up on God, some have never even known him. And even those who do claim to believe in God are very easily distracted by the cares of this world. Advent is another opportunity for change; but we will fail to grasp it if we start thinking that Advent comes round every year. This may be our last Advent. It certainly will be for millions. God is giving us another chance to respond to his amazing love for us before death steals up on us and we slip away, scarcely noticed, into divine judgment.

A contrite heart and a renewed hope is the visitation from on high that we need now. So that, in the words of today’s psalm, we can truly rejoice when we hear it said ‘Let us go to God’s house’.n


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DECEMBER 8

SEC O ND SUNDAY O F ADVENT. Vio le t

Isaiah 11:1-10 Romans 15:4-9 Matthew 3:1-12

Into Exile

ALLAN WHITE O.P.

Matthew tells us today that ‘Jerusalem, all Judaea and the region around the Jordan’ were going out to John. Where was he? He was in the wilderness, the desert, the place of beginnings where God first wooed his bride Israel before leading her through the waters of the Jordan to the Promised Land which was to be their marriage bed.

What is so attractive about John? He utters the seductive promise that has a mesmeric effect. He tells the people, ‘you can begin again, you can change; it is not all hopeless; you can start again.’ The past cannot be erased, it cannot be made to disappear, but it can be refashioned, it can be healed, damaged beauty can receive a new design.

This is not just a nostalgic pilgrimage, it is not a trip down memory lane; it demands something from all who embark on it. Going out, tearing yourself up by the roots is not an easy business. All of these people who are coming out to John to relive the beginnings of the Exodus are turning their backs on something. They are leaving behind Judah and Jerusalem, the monarchy and the Temple, the two most powerful symbols of God’s choice of Israel his bride; the signs of his active presence amongst them. In coming out to John they are committing themselves once more to the search for the living God. They will build his Temple and find their king in the wilderness, the place of beginnings. This means that they will become strangers in their own land, aliens in the midst of their own people. Their Exodus will effectively be an exile. They will be internal exiles in the society in which they live.

Exodus and Exile are two sides of the same coin in the experience of the people of Israel. As the Exodus was the leading into the Promised Land from captivity, so exile is the leading out of the Promised Land into


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captivity. As the people languished in exile in Babylon they struggled to understand what had happened to them. Where was God in all of this? In fact, the exile was one of the most productive theological, liturgical and spiritual experiences of the people. What it gave them was a humble, contrite heart, a pure heart.

Sometimes, as Catholic Christians, our experience is not so different from those who flocked into the wilderness to catch the prophetic voice of John with his talk of new beginnings as it was born on the wind. If we want to begin again, if we want to respond to the voice, we have to become resident aliens, internal exiles. That experience can hit us hard. We are not used to it. At times in the past we enjoyed belonging. The trouble with assimilation is that the terms under which a minority is accepted by the powerful and vocal agents of assimilation are always changing. In the end you can only really belong if you stop being yourself entirely. It is then that Exodus is replaced with Exile, the coin is reversed.

Those who went out into the wilderness, believing in John’s promise of beginning again, took up the cross of exile, of not belonging. Embarking on the Exodus of Exile; they went in search of truth even to admitting the truth about themselves: they confessed their sins.

Exile is not easy, beginning again is not easy, the French have a saying c’est le premier pas qui coûte - it is the first step of a journey which counts. There is a Hindu saying, take one step towards God and he will take ten steps towards you. Let us, this Advent, take the first step, let us make the journey and embrace the exile, let us walk in the truth, then shall we find what the people of Israel found: “that God was not only in the Exodus but in the Exile, they were not only blessed in the Exodus but also in the Exile.”n


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DECEMBER 15

THIRD SUNDAY O F ADVENT. Vio le t

Isaiah 35:1-6,10 James 5:7-10 Matthew 11:2-11

Look!

BRUNO CLIFTON O.P.

‘Don’t think, but look!’

The Austrian philosopher, Ludwig Wittgenstein, with this advice, was trying to get us to consider things as they are in each case and not as we think they should be or as we are used to them. When we inquire into reality, we should not presume we have understood simply through a previous suggestion or by what we expect to be the case. We must encounter things and see what is in front of us and not remain within our mind, thinking ‘this must be’ or ‘this can’t be.’

So, experience has to give shape to what we know and believe. It is how we know anything: how we learn.

The Jews in Exile are experiencing the harshness of God’s anger; learning a lesson we could say, as prisoners far from their home. Yet now, the prophecy of Isaiah comes to bring hope. ‘God will come and save you.’ So, how do we know these are not empty words?

In the real pains of exile and imprisonment, hope must take the form of the prospect of an equally real joy of salvation. Isaiah gives us the vision of what this joy, this salvation will look like: how we shall know it - through the visible reversal of pain and defect.

‘Then the eyes of the blind shall be opened, and the ears of the deaf unstopped…’ Why? ‘…because the ransomed of the Lord shall return.’

Is it a coincidence that it is the restoration of inhibited senses that is among the signs that we experience, and so know God has come to save us? We are able to see and hear anew, because the arrival of God allows all to see and hear. The sign is what it signifies; God does what he shows us - open our senses to what is real.


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So we know that sorrow will be ended, not in theory, but in practice. Don’t think, look.

John in prison can’t look, but he can do the next best thing, which is hear. He can hear the Good News from those who have seen - ‘he heard of the deeds of Christ.’ So John sends to ask Jesus if he can trust what he has learnt - are you the one who comes to save us?

Listen to Jesus’s response: ‘tell John what you hear and see…’ It is that appeal to what is in front of us; to what is the case.

Jesus goes on to ask the crowd, ‘What did you go out into the desert to see…?’ We are called to look, to encounter the living God.

This brings the answer to our inquiry. Is Jesus the Messiah? Has our salvation come? Well, do the blind see and lame walk? See what is in front of you, for how else will you know?

And yet, of course, this is not uncomplicated. Or rather let us say, it must be given to us to see, just as the eyes of the blind are opened. As we said, it is not coincidental that by the very sign of the Lord’s advent, we can see what is the case.

The fact that the advent of salvation is experienced then, points to something deeper. As we know, our season of Advent prepares for God’s entry into the world, his ‘dwelling among us,’ as we read at the beginning of John’s Gospel.

Let’s read a little further into John’s account of the story, Jesus being seen at the Jordan River. Right at the beginning of his appearance among us in this Gospel, Jesus is asked by the disciples of John the Baptist who have seen him, where he dwells.

‘Come and see,’ he says. They have heard the Baptist; they have seen Jesus and they encounter the signs of salvation. Meeting Jesus is the greatest sign these disciples of the Baptist can experience. Seeing the one who has come into the world, seeing the one who brings the lame to walk and the deaf to hear, is the fundamental experience when we look to see what is the case, because it is the simple encounter with God, who made all there is.


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The revelation we celebrate at Christmas is that God comes looking for us in our exile of sin. We are not talking about concept or suggestion, but the reality of being found by God and being able to see him. And this visibility in our world is in the grace given to us when we love our enemy; when we care for the poor; when we see the image of God in all our brothers and sisters.

So at Christmas, we have a response when the world asks us as it asked the psalmist all the day long, ‘where is your god…?’

Come and see.n

DECEMBER 22

FO URTH SUNDAY O F ADVENT. Vio le t

Isaiah 7:10-14 Romans 1:1-7 Matthew 1:18-25

How Inscrutable His Ways

TIMOTHY GARDNER O.P.

In his Letter to the Romans, several chapters after the portion appointed to be read as the second reading today, St. Paul waxes lyrical over the utterly mysterious nature of God, ‘O the depth of the riches and wisdom and knowledge of God! How unsearchable are his judgments and how inscrutable his ways!’

St. Matthew, on the other hand, seems to have a rather matter of fact style - ‘Now the birth of Jesus took place in this way…’ - yet what he goes on to describe is mysterious, the central mystery of the Christian faith: the incarnation.

The first hint of the inscrutability of God’s ways is the person of Joseph. Had God preserved the throne of Judah (whose one time occupant, Ahaz, we meet in the first reading) then we might have expected Christ to have been born in the royal palace in Jerusalem rather than Bethlehem which is ‘little in Judah’. St. Thomas Aquinas, who delighted in asking such questions, wondered in the Summa Theologiae whether it was fitting


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that Christ should have been born in Bethlehem when Jerusalem seemed a more appropriate choice for the nativity. And yet God chose to be born not in Jerusalem, but in Bethlehem, of the wife of a carpenter from Nazareth.

In the passage immediately before today’s Gospel, Matthew lists the ‘ancestors’ of Jesus in twenty-eight generations back to David, and fourteen more through Judah himself to Abraham. Some of the names listed are familiar to us (like Solomon and Ahaz), but others are less familiar. Some names in the list of these ‘sons of David’ are probably best forgotten (like Manasseh the grandson of Ahaz, who did his best to banish worship of the God of Israel in Jerusalem and in all likelihood sacrificed infants) but the point is that God did not choose any of these great (and not so great) kings. Instead he allowed the kingly line, the throne of Judah, to disappear, and he chose a simple carpenter of Nazareth, a true son of David albeit a lowly one, to be the foster father of his divine Son when he took human nature and came to earth to dwell among us.

But God’s ways are not our ways. It is not by their social standing nor by their bank accounts that God values men. Indeed one of the reasons that St. Thomas suggests for Jesus being born in Bethlehem was to ‘silence the vain boasting of men who take pride in being born in great cities.’ In God’s eyes, no king ever sat on the throne of Judah, not even David himself, who was more acceptable to God as foster father for his Son and consort of his mother, than the humble carpenter.

This is the last Sunday of our preparation to meet Christ at Christmas. Like St. Joseph we might feel confused and troubled, unworthy of the honour of receiving Christ into our hearts and our homes. We are, of course, unworthy. We are unworthy not because we lack riches and kingdoms but because we are lacking in the virtues that Joseph displayed: charity, faith and hope in God’s goodness. Thus we should strive to imitate Joseph, that quiet and humble man who stands awestruck beside the crib and soon fades from view in the Gospel account.

Perhaps our Advent has not been the time of watchfulness that we hoped it would be. But it is not too late. Like St. Joseph, we can awake from sleep full of purpose, believing the promises of God that Joseph believed. The feast of Christmas should draw our hearts towards the furnace of divine love. In the manger, with Mary and Joseph looking on,


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the mystery of the infinite love of God for us sinners is powerfully and vividly portrayed before our eyes.

‘The depth of the riches and wisdom and knowledge of God’ comes to dwell with us. God became a human being like ourselves so that he could begin to make us divine like himself. How inscrutable his ways! He came to earth to bring us to heaven. He hid his divine nature so that he could cover us with it.

We can never make ourselves worthy of this love, but let us imitate St. Joseph and accept the honour that God gives us, and he will make us daily less unworthy.

Come, Lord Jesus!n

DECEMBER 29

FEAST O F THE HO LY FAMILY. White

Ecclesiasticus 3:2-6,12-14 Colossians 3:12-21 Matthew 2:13-15,19-23

Families that Foster Holiness

DAVID SANDERS O.P.

Today’s readings remind us just how unholy some families can be - even royal ones. We should not be surprised that King Herod massacred innocent children. He was so ruthless and domineering in his own family that he ended up killing three of his sons as well his wife Mariamne. And many of the kings whom St. Matthew mentions when he describes Jesus’s family tree at the beginning of his Gospel are poor adverts for good family life.

In fact Jesus himself is quick to warn us of the dangers of making the family into an idol. It is so easy to worship power, prestige and possessions when they are claimed by a closed family group. ‘Who are my mother and my brothers?’ he asks, and then he defines true family, not in terms of blood or kinship, but as those who hear the word of God and do it.


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So families are part of God’s plan. They are the essential cells of society in which parents and children are sustained and grow into maturity. But they can go horribly wrong and need be guided and transformed by the word of God. What does that word teach?

The words Ben Sirach from the Old Testament make good sense for fostering the relationships between the generations. Honouring father and mother means showing them respect, especially when they become vulnerable, and not deserting them when they get Alzheimer’s.

But what makes for a holy family? St. Paul would tell us that a family becomes holy in the same way as the community at Colossi becomes holy: through the working of the Holy Spirit. In fact today Paul calls his congregation holy; they are saints, because through their baptism the Holy Spirit has already begun to transform and shape their lives after the model of the crucified and risen Christ. They are now ‘in Christ’ and that determines all the different relationships that make up their family life. All the domineering, selfish forces which can tear it apart are restrained. It is as though they have been clothed after baptism with the transforming virtues like compassion, humility, patience, gentleness and then everything is held together in unity by a belt which is Christ’s love.

One wonders whether Paul could have pointed to some perfect family in his congregation. Probably he would not have talked in those terms but rather emphasised how the whole community, the Church, was being gradually being built up until Christ was formed in them.

When we turn to the Gospel we find a holy family but not a very normal one. The mother is a virgin and the father is not the biological father of the child. And they are not living in some ideal family setting but rather being so hounded by the megalomaniac Herod that they must find safety in Egypt fleeing as refugees.

But this is the family God had chosen, the one in which his Son would mature. Mary had already heard the mind-blowing invitation to be the mother of God. She had listened to the Word of God, accepted it and now in a sense was doing it, living out the consequences. Today we focus on Joseph. He had already been surprised by the news of his wife’s pregnancy and proved himself just in the way he had respected the law but shown


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kindness and compassion to his wife. Now he is faced by another upheaval. He must listen to God’s word in a dream and take the responsibility of guiding his wife and child through the dangers of a journey through Gaza to Egypt and back.

So this family is holy because it is responsive to the demanding word of God spoken in the very trying circumstances of their daily lives. And that may speak to us today more than sentimental portrayals of the holy family. Certainly in a world where we are told there are 40 million refugees seeking to live decent family lives this Gospel may give hope and encouragement.

What we are celebrating today is that the God who created the institution of the family, despite its shortcomings, chose to transform it through the Incarnation and make it one of the ways by which he saved us. We can learn in the example of the Holy Family that, despite all our failures and difficulties, we too are called to become holy through living out God’s word in the midst of our families.n


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849

BISHOP MAXIMIANO T. CRUZ, DD (1923-2013)

Bishop-Emeritus of Calbayog

Most Rev. Maximiano T. Cruz, DD was born on 4 April 1923 in Catbalogan, Samar. He finished his elementary in a public school in his birth place in 1936. After two years of study in Samar Provincial High School, he entered St. Vincent de Paul Seminary in Calbayog City where he finished high school in 1942. Furthermore, he finished Scholastic Philosophy (1944) and Theology (1948) in the aforementioned seminary. He held a degree in Pastoral Theology

(magna cum laude) and Doctorate in Sacred Theology (cum laude) from the Pontificia Università Lateranense in Rome, Italy in 1965.

He was ordained to the priesthood on 30 November 1947 at Sts. Peter and Paul Cathedral in Calbayog City. He served as the Bishop’s Private Secretary and the Parochial Vicar of Calbayog Cathedral in 1947. He ministered to various parishes in Catbalogan, Zumarraga and Bobon. In 1978, he served as the first chaplain of the Filipinos in Rome. In 1885, he served as Vicar General, Rector of the Cathedral, Diocesan Chancellor and Rector of the College Seminary. He was appointed titular bishop to Tanudaia as well as auxiliary bishop to the Diocese of Calbayog on 10 November 1987. Forty years after his priestly ordination, he was consecrated as bishop by Ricardo Cardinal Vidal as principal consecrator and Archbishop Pedro Dean of Palo and Archbishop Manuel Salvador (1925-1996) of Cebu as principal co-consecrators on 1 December 1987 in


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Calbayog City. He was appointed bishop to the Diocese of Calbayog on 21 December 1994 and retired from the diocese on 13 January 1999. He died on 9 October 2013, at age 90. He was one of the oldest Catholic bishops in the world.n

Source: CBCP

REV. FR. VICENTE G. CAJILIG, OP (1949-2013)

Editor, Spiritual Director, Professor and Administrator

Fr. Vicente Cajilig, OP was born on 26 September 1949 in Leganes, Iloilo. He professed his vows as a Dominican on 28 May 1968 and was ordained priest on 28 June 1975. He finished his Bachelor in Philosophy (1971) and Bachelor (1974), Licentiate (1975) and Doctorate (1982) in Sacred Theology at the University of Santo Tomas (UST) in Manila. He also held a degree in Master of Arts in Philosophy of Religion (1977) in the same university. His areas of

specialization are Dogma, Oriental Religion and Culture.

He served as full professor at the UST Faculty of Sacred Theology; Superior of the Saint Dominic’s House in Sri Lanka, Spiritual Director of UST Central Seminary (1986-2004); Director of the UST Research Center for Contextualized Theology (2002–2005); Promoter of Continuing Formation of the Dominican Province of the Philippines (DPP) (1999-2005); Editor of Boletín Eclesiástico de Filipínas (1983, 1998-2005); Executive Secretary of the Office of Education and Students Chaplaincy, Federation of Asian Bishops Conference (1990); DPP Regent of Studies (1998–2004); Regent of UST College of Commerce and Business Administration (1998–2005) and organizer of various conferences, seminars and symposia to mention few.

The demise of Fr. Cajie, as he was fondly called, on 5 August 2013 drew a flock of religious, friends and relatives in mourning, after the friar


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851NECROLOGY

succumbed to a heart attack at the UST Hospital. In his homily for the late friar’s funeral, Fr. Gerard Francisco Timoner, OP, Prior Provincial, noted how Fr. Cajie had taken what life throws at him with such humility and good sense of humor. “What was important for him was he took his faith in a powerful God and a firm devotion to the Blessed Mother.” Fr. Timoner said. The Mass was presided by Most Rev. Jacinto Jose, Bishop of Urdaneta, with three concelebrating bishops, namely: Most Rev. Manolo de los Santos, Bishop of Virac; Most Rev. Antonio Tobias, Bishop of Novaliches; and Most Rev. Teodoro Bacani, Bishop-Emeritus of Novaliches. The many religious, priests and bishops who paid their respects during his wake indicate the many holy friendships Fr. Cajie has nurtured in his life.n

Source: Dominican Province of the Philippines

REV. FR. ANTONIO G. CABEZÓN, OP (1927-2013)

Moral Theologian, Administrator and Dedicated Professor

Fr. Antonio Cabezón, OP was born in Oteros de Boedo, Palencia, Spain. On 31 March 1927, he entered the Order of Preachers in the Convento de Santo Tomas, Avila, Spain. He made his simple profession on 12 August 1945 and took up Philosophy in the same convent. Eventually, he moved to St. Mary’s Priory, Tallaght, Dublin, Ireland (1948-1951) to take his Theology and there, he was ordained to the priesthood on 15 July 1951.

After sometime, his superior assigned him to the Philippines where he remained for the rest of his life. In 1960, he obtained his Doctorate in Sacred Theology from UST. He served as a Theology professor at the Colegio de San Juan de Letran, Manila (1952-59) as well as at the UST Ecclesiastical Faculties (1952-2013). He became the Rector and President of Colegio de San Juan de Letran (1965-68), to return once more to the


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University of Santo Tomas where he held various administrative positions: he was the longest Regent of the UST College of Nursing (1976-2006), Regent of the UST Faculty of Medicine and Surgery (1969), UST ROTC Regent and P.E. Moderator (1960-65), to name a few.

As a dedicated professor of Moral Theology, he wrote extensively on Bioethics, which was his expertise. Despite his age and illness, he continued teaching until school year 2012-2103, then his physical strength finally failed. He passed away on 31 July 2013 due to multiple organ failure at the UST Hospital. Fr. Antonio Cabezón, OP dedicated himself to his mission with an unusual passion in multiple tasks entrusted to him by the Dominican Order through 62 years of service to the Church mission of education in the Philippines.n

Source: UST Faculty of Sacred Theology

REV. FR. RUBEN J. VILLOTE

(1932-2013)Writer, Beloved Pastor and

Founder of the Center for Migrant Youth

Fr. Ruben Villote was born in Tondo, Manila on 19 December 1932. He studied Philosophy and Theology at San Jose Major Seminary from 1951 to 1959. He was ordained priest for the Archdiocese of Manila in 1959 and eventually became part of then newly-erected Diocese of Cubao in 2003. He served as pastor of several parishes within the Archdiocese of Manila including Saint John the Baptist Parish (more popularly known as “Dambanang Kawayan”) in

Tipas, Taguig and the Parish of the Holy Sacrifice in UP Diliman Campus, Quezon City. In 1982, he set up the Center for Migrant Youth which offers shelter, school assistance and pastoral accompaniment for youths from rural areas who migrated to the metropolis. He was also a prolific writer. He shared about his diverse experiences and deep insights as a


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pastor and as a simple believer through newspaper columns, many of which were compiled into books. He passed away on the morning of 6 July 2013 at age 80.n

Source: San Jose Seminary

REV. FR. GERARDO GIOVANNI R. TAPIADOR

(1958-2012)Bible Scholar, Seminary Formator and Beloved Pastor

Fr. Tapiador was born on the 28 March 1958 in Rome, Italy. He studied Philosophy (1973-1977) and Theology (1977-1981) at San Carlos Seminary. He was ordained priest on 22 August 1981 at the Manila Cathedral by His Eminence Jaime Cardinal Sin, D.D. He was briefly assigned as Assistant Priest at the National Shrine of Our Lady of Peace and Good Voyage (now Antipolo Cathedral Church) right after ordination. In 1981, he was sent to Rome to

study at the Pontifical Bible Institute (Biblicum). Then, he proceeded to Israel to study Biblical Anthropology at the Hebrew University, finished this course with honors and delivered his valedictory address in Hebrew. Fr. Gerry, as he was fondly called, spoke seven modern languages and has a good reading grasp of Hebrew, Greek and Aramaic. He went back to the Biblicum, where in 1985, he was conferred the ecclesiastical degree “Licentiate in Sacred Scriptures” (Magna Cum Laude).

Upon returning to the Archdiocese of Manila, he was assigned as faculty member, formator, and spiritual director at San Carlos Seminary from 1985 to 1991. He held various teaching and administrative positions there, and was the Dean of the Graduate of School of Theology. He received the Outstanding Catholic Author award in 1991, the youngest to be awarded by the Asian Catholic Publishers, Inc. He used to be the


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parish priest of St. Peter Parish, Commonwealth Avenue, Quezon City and the vicar forane of the Vicariate of the Good Shepherd, and head of the Biblical Apostolate of the Archdiocese of Manila. When the Novaliches Ecclesiastical District was created in July 2001, he served as Episcopal Vicar. Later on when the Diocese of Novaliches Diocese was established on 7 December 2002, he was appointed Vicar General from 2002 to 2004. He was then appointed Vicar General for Administration and Moderator Curiae from 2006 to 2011. He passed away on 27 February 2013 at the Philippine Heart Center in Quezon City following a severe cardiac condition.n

Source: Diocese of Novaliches

SEC. JESUS M. ROBREDO (1958-2012)

Filipino Statesman and Civil Servant of High Integrity

Mr. Jesus “Jesse” Manalastas Robredo was born on 27 May 1958 in Naga City where he served as Mayor for six terms from 1988 to 2010. He was married to Atty. Ma. Leonor Gerona Robredo with three daughters: Jessica Marie, Janine Patricia and Jillian Therese. He studied Industrial Management Engineering and Mechanical Engineering at De La Salle University. In 1985, he obtained his Masters in Business Administration at the University of the

Philippines in Diliman where he received the Graduate School and Faculty Organization award for scholarly excellence. Eventually, he became an Edward Mason Fellow and a graduate of Masters in Public Administration at John F. Kennedy School of Government, Harvard University in 1999. Among his many awards are: The Ten Outstanding Young Persons of the World (1996), the Ten Outstanding Young Men of the Philippines (1996), Konrad Adenauer Medal of Excellence as Most Outstanding City Mayor of the Philippines (1998) and the first ever “Dangal ng Bayan”


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Award of the Civil Service Commission (CSC). In 2000, he became the Ramon Magsaysay Awardee for Government Service in recognition of his achievements as Naga City mayor. He was awarded posthumously, the Presidential Lingkod Bayan Award by the CSC (2012) and the Quezon Service Cross (2012).

On 18 August 2012, the aircraft carrying Secretary Robredo crashed off the shore of Masbate Island. Catholic bishops expressed sadness over his demise and paid homage to a public official widely lauded for his integrity. Bishop Broderick Pabillo, chairman of the CBCP’s National Secretariat for Social Action, Justice and Peace said that the post left by Robredo would be a very big shoe to fill for anyone who will be named as his replacement: “This is a big challenge for the government to find someone who can do the job rightly like what Secretary Robredo did.”n

Sources: CBCP News, http://www.citymayors.com


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857

JANUARY TO DECEMBER 2013VOL. LXXXIX, NOS. 894, 895, 896,

897, 898, 899, 900 and 901

I. ACCORDING TO AUTHORS@PONTIFEX, Papal Tweets of Pope Francis (August 2013), no. 900, Lumen

Fidei Issue 2013, p.692.@PONTIFEX, Papal Tweets of Pope Francis (October 2013), no. 901, November-

December 2013, p.x.@PONTIFEX, The First Papal Tweets of Pope Francis, no. 899, September-

October 2013, p.546.ACUP Secretariat, History, Mission-Vision, Officers and Member Universities,

Vol. LXXXIX no. 900, p.597.ALIGAN, Rodel E., OP, Transforming Lives, no. 900, Lumen Fidei Issue 2013,

p.693.AMORADO, Ronald V., Corruption of Education, Education in Corruption, no.

900, Lumen Fidei Issue 2013, p.637.ANGOBUNG, Ric Zeus E., (Ilagan), Lessons from Martha and Mary, 16th Sunday

in OT, no. 897, May-June 2013, p.439.APOSTOLIC PENITENTIARY, Enriched by the Gift of Sacred Indulgences:

Special Exercises of Piety to be undertaken during the Year of Faith, no. 895, March-April 2013, p.v.

APOSTOLIC PENITENTIARY, General Remarks on Indulgence, no. 896, Year of Faith Issue 2013, p.297.

ARENAS, Jose Octavio R., D.D., The Return to First Love: The New Evangelization, no. 896, Year of Faith Issue 2013, p.348.

ARIGO, Pedro D., D.D., Ang Kalooban ng Diyos at ang RH Bill Responsible Mining?, no. 894, January - February 2013, p.x-xii.

ARISTON, Arlene A., Keep the Faith, no. 899, September-October 2013, p.592.AUGUSTO V. DE VIANA, Augusto V., Pedro Calungsod and His Companions,

no. 894, January-February 2013, p.67.


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BANTOLO, Jose S., D.D., The Circular Letter on the Suspension of Fr. Leo V. Casas of the Diocese of Masbate, no.898, July-August 2013, p.463.

BANTOLO, Jose S., D.D., The Official Letter Suspending Fr. Leo V. Casas of the Diocese of Masbate, no. 898, July-August 2013, p.461.

BENEDICT XVI, Homily of Pope Benedict XVI on the Opening of the Year of Faith, no. 896, Year of Faith Issue 2013, p.271.

BENEDICT XVI, Longevity is a Blessing of God, no. 897, May-June 2013, p.351.BENEDICT XVI, On the Prayer of St. Dominic, no. 894, January - February

2013, p.55.BENEDICT XVI, The Color of Blood and Love, no. 898, July-August 2013,

p.477.BENEDICT XVI, The Final Farewell of Pope Benedict XVI at Castel Gandolfo,

no. 897, May-June 2013, p.vi.BENEDICT XVI, The Final General Audience of Pope Benedict XVI at St.

Peter’s Square, no. 897, May - June 2013, p.vii.BENEDICT XVI, The Mark of the Devil, no. 894, January - February 2013, p.53.BENEDICT XVI, The Message of Pope Benedict XVI for World Day of Sick

(2013), no. 897, May- June 2013, p.369.BENEDICT XVI, The Official Declaration of the Resignation of Pope Benedict XVI, no. 897, May-June 2013, p.v.

BENEDICT XVI, Violence does not Serve Humanity, no. 894, January - February 2013, p.49.

BENEDICT XVI, Vocation as a Sign of Hope Founded in Faith, no. 901, November-December 2013, p.757.

BENEDICT XVI, Vocation, the Gift of the Love of God, no. 895, March-April 2013, p.159.

BLESSED MO. TERESA OF CALCUTTA (1910-1997), Seven Steps to a Holier Life, no. 894, January-February 2013, p.31.

BROGLIO, Timothy, D.D., Strive to be Instruments of a New Evangelization: A Homily at Red Mass in Washington D.C., no. 898, July-August 2013, p.485.

BURKE, Cardinal Raymond Leo, D.D., Summarized by Julius Paul C. Factora, O.P., New Evangelization Needs Canon Law: An Executive Summary, no. 896, Year of Faith Issue 2013, p. 277.

CARBERRY Cardinal John, A Prayer for Priests, no. 895, March-April 2013, p.164.

CARPIO, Ernie Jun Karol G., (Kalibo), Parousia, no. 901, 32nd Sunday in OT November-December 2013, p.831.

CATHOLIC NEWS SERVICE, VATICAN RADIO, et.al., Timeline of the Life of Pope Francis, no. 899, September-October 2013, p.543.


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859INDEX

CBCP EPISCOPAL COMMISSION ON THE LITURGY, Liturgical Notes and Considerations for use upon the Resignation of the Pope, no. 897, May - June 2013, p.419.

CBCP NEWS, Indulgence for Pilgrims to Churches in Manila and Bicol, no. 896, Year of Faith Issue 2013, p.303.

CBCP, A Prayer for Filipino Teachers, no. 895, March-April 2013, p.170.CERNUZIO, Salvatore, Latin is not Dead, no. 895, March-April 2013, p. 155.

CIVIL COURT OF THE VATICAN CITY STATE, Decision of the Court of the

Vatican City State in the Penal Trial of the Defendant Paolo Gabriele, no. 894, January - February 2013, p.xiv.

CONGREGATION FOR CATHOLIC EDUCATION, (for Seminaries and Educational Institutions) The Decree designating Rev. Fr. Quirico T. Pedregosa, Jr., O.P. as Rector of the UST Central Seminary, no. 894, January - February 2013, pp.v-vi.

CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, Regarding the Mention of the Name of St. Joseph in the Eucharistic Prayers II, III and IV, no. 898, July-August 2013, p.457.

CONGREGATION FOR THE CLERGY, Letter to Seminarians on the Occasion of the Day for the Sanctification of Priests, no. 901, November-December 2013, p.779.

CONGREGATION FOR THE CLERGY, World Day of Prayer for the Sanctification of Priests, no. 901, November-December 2013, p.769.

CONGREGATION FOR THE DOCTRINE OF THE FAITH, Note on the Minister of the Sacrament of the Anointing of the Sick (with commentary) (2005), no. 897, May-June 2013, p.429.

CONGREGATION FOR THE DOCTRINE OF THE FAITH, Pastoral Recommendations for the Year of Faith, no. 896, Year of Faith Issue 2013, p.213.

CONGREGATION OF THE CLERGY, Letter to Priests, no. 895, March-April 2013, p.165.

CORONEL, Louie R., O.P., Seven New Saints, no. 894, January - February 2013, p.3.

CORONEL, Louie R., O.P., What does “Prōsit” mean?, no. 895, March - April 2013, p.158.

CRUZ, Oscar V., D.D., Pope Francis – Mabuhay!, no. 899, September-October 2013, p.583.

CRUZ, Oscar V., D.D., Papal Resignation, no. 899, September-October 2013, p.581.

DAGOHOY, Herminio V., O.P., Life begins at 40!, no. 900, Lumen Fidei Issue 2013, p.605.


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DAGUNO, Christmar I., (Military Ordinariate of the Philippines), Lord, Disturb Us, 20th Sunday in OT, no. 897, May-June 2013, p.447.

DE VILLA, Ma. Higinia T., Election Watch: Responsible Voting, no. 900, Lumen Fidei Issue 2013, p.669.

EBRO, Jess Elmer J., (Bacolod), Jesus Christ, King of Peace, Christ the King, no. 901, November-December 2013, p.835.

ESTAFIA, Jose Conrado A., Philosophical Formation in the Philippine Catholic Seminaries, no. 895, March-April 2013, p.143.

FACTORA, Julius Paul C., O.P., JCD, Excommunication: An Introduction, no. 894, January - February 2013, p.81.

FAMADICO, Buenaventura M., D.D., Circular Letter on the Suspension of Fr. Roy H. Alipio of the Diocese of San Pablo, no. 901, November-December 2013, p.xxx.

FERRARIS, Maria Rita C., R.V.M., CA, Mother Ignacia del Espiritu Santo: Her Life and Ministry, no. 894, January-February 2013, p.43.

FISICHELLA, Salvatore R., D.D., What is the New Evangelization and What does it Mean for the Church?, no. 896, Year of Faith Issue 2013, p.243.

FRANCIS, Address of Pope Francis to Seminarians, Novices and those discerning their Vocation, no. 901, November-December 2013, p.747.

FRANCIS, Address of Pope Francis to the Pontifical Ecclesiastical Academy, no. 901, November-December 2013, p.743.

FRANCIS, Lumen Fidei, no. 900, Lumen Fidei Issue 2013, p.695.FRANCIS, The Homily of Pope Francis on the occasion of the Day of the

Seminarians, Novices and those Discerning their Vocation, no. 901, November-December 2013, p.765.

FRANCIS, The Inaugural Homily at the Beginning of the Petrine Ministry of the Bishop of Rome, no. 899, September-October 2013, p.567.

FRANCIS, Urbi et Orbi Message on the Occasion of the Papal Inauguration, no. 899, September-October 2013, p.547.

FRANCIS, Words of Love and Mercy: The First Angelus Message of His Holiness Pope Francis, no. 899, September-October 2013, p.549.

GENERAL SECRETARIAT OF THE SYNOD OF BISHOPS (2007), Notes on the Synodal Process, no. 896, Year of Faith Issue 2013, p. 305.

GOMEZ, Fausto B., O.P., The Church and the Elderly: Introducing Ascending Life, no. 897, May-June 2013, p.354.

GONZÁLES, Domingo, O.P., (†17th Century), A Martyr’s Schedule, no. 898, July-August 2013, p.481.

GONZALES, Enrico D., O.P., Some Personal Notes on RH Bill Debates, no. 898, July-August 2013, p.491.GUTIERREZ, Dinualdo D., D.D., Year of Faith: Jesus Crucified and Risen, no. 894, January - February 2013, p.viii.


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861INDEX

HARTER, Michael, S.J. (ed.), Compiled by, Prayer of an Aging Priest, no. 897, May-June 2013, p.454.

IRUZUBIETA, Celso M., JCD, Why Priests Should Study Latin, no. 895, March-April 2013, p.171.

JOHN PAUL II, Why I Became a Priest, no. 895, March - April 2013, p.138.JOSUÉ, Ericson M., Bishop Juan de la Fuentes Yepes and the Vision of a

Conciliar Seminary in Vigan (ca. 1756), no. 901, November-December 2013, p.789.

JUMOAD, Martin S., D.D., Renewing the Local Church of Basilan through Faith and Mission, no. 898, July-August 2013, p.507.

KROEGER, James H., M.M., Exploring New Evangelization Including Brief “Asian Echoes”, no. 896, Year of Faith Issue 2013, p.255.

KROEGER, James H., M.M., The Five Popes of Vatican II (poem), no. 899, September-October 2013, p.566.

L’OSSERVATORE ROMANO, Papal Chronicles, 11 February to 13 March

2013, no. 899, September-October 2013, p.543.LAGUDA, Ricardo P., F.S.C., Religious Education: Teaching and Learning in a Digital World, no. 900, Lumen Fidei Issue 2013, p.659.

LEGASPI, Leonardo Z., O.P., D.D., Pastoral Letter on the Opening of the Year of Faith in the Archdiocese of Caceres, no. 896, Year of Faith Issue 2013, p.206.

MARCELO, Carlo Magno, Only Jesus: The Official Theme Song of the Philippine Conference on the New Evangelization, no. 900, Lumen Fidei Issue 2013, p.683.

MÁRQUEZ, Bartolomé Blanco (1914-1936), A Martyr’s Letter to his Girlfriend, no. 898, July-August 2013, p.479.

McTAVISH, James, FMVD, Seven Deadly Sins: Biblical Pastoral Reflection on Sin and its effects, no. 894, January - February 2013, p.11.

MENCHAVEZ, Dean Johnpaul D., Is Man really Capable of Giving himself entirely “Till Death Do Us Part”?, no. 901, November-December 2013, p.811.

MENCHAVEZ, Dean Johnpaul D., Who has the Right to Administer Ecclesiastical Goods? A Brief Historical Revisit, no. 895, March - April 2013, p. 175.

MENCHAVEZ, Dean Johnpaul D., Why the Church cannot honor contracts like that of the Merchant of Venice?, no. 898, July-August 2013, p.519.

MERCADO, Jesse E., D.D., Pastoral Letter on the Second Year of the Decade of New Evangelization in the Diocese of Parañaque, no. 896, Year of Faith Issue 2013, p.210.

Mindanaoan Arch/Bishops, We want Peace, not war: A Statement of the Catholic Bishops of Mindanao, no. 901, November-December 2013, p.xv.


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OBCEMIA, Kirk M., (San Pablo), The Big Story of a Little Man, 31st Sunday in OT, no. 901, Nov-Dec 2013, p.829.

ONGTIOCO, Honesto F., D.D., The Official Letter declaring the Pilgrim Churches for the Year of Faith in the Diocese of Cubao, no. 896, Year of Faith Issue 2013, p. 302.

OPERA ROMANA PELLEGRINAGGI, Pilgrims’ Kit, no. 896, Year of Faith Issue 2013, p.304.

OPINIANO, Jeremaiah M., A Pastoral Approach by the Catholic School for Overseas Filipinos, no. 900, Lumen Fidei Issue 2013, p.665.

ORILLO, Albert S., (Caceres), The Perfect Love of the Father, 24th Sunday in OT, no. 898, July-August 2013, p. 529.

PALMA, Jose S. D.D., “Hate evil and Love Good and Let Justice Prevail…” (Amos 5,15): A CBCP Pastoral Statement on the Pork Barrel, no. 901, November-December 2013, p.xxiii.

PALMA, Jose S. D.D., Circular Letter on the Celebration of the Marian Day in the Year of Faith on October 13, 2013, no. 901, November-December 2013, p.xxix.

PALMA, José S., D.D., Catholic Universities’ Response to the Challenges of the 21st Century, no. 900, Lumen Fidei Issue 2013, p.608.

PALMA, Jose S., D.D., Circular Letter on the Recitation of the Prayer of St. Michael the Archangel in all Masses in the Philippines, no. 901, November-December 2013, p.xxviii.

PALMA, Jose S., D.D., Clarification on the Use of the English Version of the “Lord’s Prayer”, no. 894, January - February 2013, p.vii.

PALMA, Jose S., D.D., For the Catholic Bishops’ Conf. of the Phil., Lord, Increase our Faith!, no. 896, Year of Faith Issue 2013, p.225.

PALMA, Jose S., D.D., For the Catholic Bishops’ Conference of the Phil., Proclaim the Message in Season and out of Season (cf. 2 Tim 4:2), no. 896, Year of Faith Issue 2013, p.235.

PALMA, Jose S., D.D., For the Catholic Bishops’ Conference of the Philippines, On the Celebration of the National Consecration of our People and our Beloved Land as “Isang Bayang Sumisinta kay Maria”, no. 898, July-August 2013, p.471.

PALMA, Jose S., D.D., Pastoral Letter of the 400 Years of Catholic Education in the Philippines, no. 895, March-April 2013, p.ix.

PALMA, Jose S., D.D., Statement on RH Bill, no. 894, January - February 2013, p.65.

PAUL II, John, Letter of Pope John Paul II to the Elderly (1999), no. 897, May-June 2013, p. 373.

PCNE SECRETARIAT, Primer on the Philippine Conference on the New Evangelization, no. 900, Lumen Fidei Issue 2013, p.673.


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863INDEX

PIACENZA, Cardinal Mauro, D.D, A Letter to the Mothers of Priests and Seminarians, no. 901, November-December 2013, p.785.

PILARIO, Daniel Franklin E., C.M., Towards a Christian Spirituality in a Postmodern World, no. 900, Lumen Fidei Issue 2013, p.651.

PONTIFICAL ACTS, Acceptance of the Resignation of Bishop Deogracias S. Iñiguez and Bishop Leo M. Drona, no. 898, July-August 2013, p.460.

PONTIFICAL ACTS, Appointment of Bishop Evangelista, no. 898, July-August 2013, p.460.

PONTIFICAL ACTS, Appointment of Bishop Famadico, no. 898, July-August 2013, p.460.

PONTIFICAL COUNCIL FOR THE LAITY, The Dignity of Older People and their Mission in the Church and in the World (1998), no. 897, May - June 2013, p.391.

POSION, Jandel, Catholic Social Media Summit v.2.0, no. 900, Lumen Fidei Issue 2013, p.689.

RIVERA, Efren O., O.P., Bibliarasal Guides for the Year of Faith, no. 896, Year of Faith Issue 2013, p.289.

ROMAN CATHOLIC BISHOPS IN MINDANAO, Towards Building a Just and Lasting Peace in Mindanao, no. 898, July-August 2013, p.467.

SAN JUAN, Virginia S., Presence, no. 895, March-April 2013, p.182.SANTOS, Gerardo O., Religious Education in Catholic Higher Education

Institutions, no. 900, Lumen Fidei Issue 2013, p.615.SANTOS, Ruperto C., DD, A Pilgrimage of Faith in Bataan (First of the four-

part series), no. 896, Year of Faith Issue 2013, p.299.SANTOS, Ruperto C., DD, A Pilgrimage of Faith in Bataan (Second of the four-

part series), no. 899, September-October 2013, p.571.SANTOS, Ruperto C., DD, To Inform, to Form and to Transform, no. 895,

March-April 2013, p.119.SAYON V, Paul Andrew Buenaventura S., (Kalibo), The Parable of the Dishonest

Steward, 25th Sunday in OT, no. 898, July-August 2013, p.532.SEÑO, Rudolf Steven N., OP, Four Ways of Ccultivating Faith, 29th Sunday in

OT, no. 899, September-October 2013, p.589.SEÑO, Rudolf Steven N., OP, Gratitude: A Means to Love and Happiness, 28th

Sunday in OT, no. 899, September-October 2013, p.587.SEÑO, Rudolf Steven N., OP, Open to both God and Neighbor, 30th Sunday in

OT, no. 899, September-October 2013, p.590.SESCON JR., Rufino C., The Circular Letter on the Priests of the Eucharistic

Healers of Mary (EHM), no. 898, July-August 2013, p.465.SESCON JR., Rufino C., The Circular Letter on Fr. Clive Alvyn N. Ocon and Fr.

Reynante C. Sido, no. 898, July-August 2013, p.466.


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SIN, CARDINAL Jaime L., DD, The Approval of Ascending Life as an Organization in the Archdiocese of Manila (2001), no. 897, May-June 2013, p. 434.

TAGLE Cardinal, Luis Antonio DD, The Statement of Luis Antonio Cardinal Tagle on the Resignation of Pope Benedict XVI, no. 897, May-June 2013, p.xiv

TAGLE Cardinal, Luis Antonio G., DD, Pastoral Letter on the Year of Faith in the Archdiocese of Manila, no. 896, Year of Faith Issue 2013, p.203.

TAGLE, Cardinal Luis Antonio G., DD, Panalangin para sa Zamboanga Panalangin at Pahayag para sa Million People March laban sa

Katiwalian, no. 901, November-December 2013, p.xii & xiii.TAGLE, Luis Antonio G., DD, Clergy Sexual Misconduct: Some Reflections from

Asia, no. 894, January-February 2013, p.33.TAGLE, Luis Antonio G., DD, Hesus Nazareno, Ibangon mo ang Sambayanang

Pilipino, no. 894, January - February 2013, p. 59.TAGLE, Luis Antonio G., DD, Statement of Cardinal-Designate Luis Antonio G.

Tagle, D.D., Archbishop of Manila, no. 895, March-April 2013, p.xxii.TARCISIO, Cardinal Bertone, DD, Papal Telegram of Condolence for the Boston

Marathon Bombing, no. 898, July-August 2013, p.459.TARCISIO, Cardinal Bertone, DD, The Farewell Address of Tarcisio Cardinal

Bertone’s to Pope Benedict XVI, no. 897, May-June 2013, p.xiii.THE ARCHDIOCESE OF MANILA thru the Archdiocesan Office of

Communications, Statement of the Archdiocese of Manila on the Conviction of Mr. Carlos Celdran, no. 898, July-August 2013, p.470.

THE GIFT OF LIFE, The Richie Fernando, SJ Story (1970-1996), no. 901, November-December 2013, p.763.

THE HOLY SEE, The Official Biography of His Holiness Pope Francis, no. 899, September-October 2013, p.541

TIMONER, Gerard Francisco P. III, O.P., The Gift of Priesthood, no. 895, March-April 2013, p.139.

TROCIO, Joan Christi S., Pagtawag, Pagtugon, no. 901, November-December 2013, p.817.

TUASON, Mercedes A., An invitation for the Blessing of the Image of San Pedro Calungsod by His Holiness Pope Francis at St. Peter’s Basilica, no. 901, November-December 2013, p.xxvii.

Ufficio delle Celebrazioni Liturgiche del Sommo Pontefice, The Short Biography of San Pedro Calungsod (ca.1655-1672) in Cebuano published in the “Libretto del Rito della Canonizzazione e Celebrazione Eucharistica (21 ottobre 2012)”, no. 895, March-April 2013, p.xxi.

UNKNOWN AUTHOR, The Parable of the Pencil, no. 898, July-August 2013, p.536.


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VARIOUS SAINTS, Seven Saintly Quotes, no. 894, January - February 2013, p.29.

VERGARA, Mylo Hubert, C., DD, MA, Challenges for Catholic Educators in the 21st Century, no. 895, March-April 2013, p.125.

VERGARA, Mylo Hubert, C., DD, MA, The Jubilee Door of Pasig Catholic College (PCC): Door of Faith, Hope and Love, no. 895, March-April 2013, p.133.

VILLEGAS, Socrates B., D.D., The Church and the Pork Barrel Protest: A Letter of Archbishop Socrates Villegas to the Priests of Lingayen-Dagupan, no. 901, November-December 2013, p.xvii.

WWW.AMERICANCATHOLIC.ORG, The Origins of St. Valentine’s Day, no. 894, January-February 2013, p.51.

WWW.CATHOLIC-HIERARCHY.ORG, Events in the Philippine Hierarchy September to October 2013, no. 901, November-December 2013, p.xxvi.

WWW.CATHOLIC-HIERARCHY.ORG/, Events in the Philippine Hierarchy (August 2011 – April 2013), no. 899, September-October 2013, p.551.

WWW.DONORIONE.ORG / CBCP, Blessed José María of Manila (1880-1936), no. 901, November-December 2013, p.xi.

WWW.DONORIONE.ORG / CBCP, Blessed Ricardo Gil Barcelón (1873-1936), no. 901, November-December 2013, p.vii.

WWW.TORCH.ORGXIII ORDINARY GENERAL ASSEMBLY OF THE SYNOD OF BISHOPS,

The Official Summary of the Final Message of Bishops to the People of God, no. 896, Year of Faith Issue 2013, p.345.

II. ACCORDING TO SECTIONS AND TOPICS

EDITORIAL

CORONEL, Louie R., OP, Saints and Sinners, no. 894, January-February 2013, p.1.

CORONEL, Louie R., OP, Education and Formation, no. 895, March-April 2013, p.107.

CORONEL, Louie R., OP, Primordial Faith, no. 896, Year of Faith Issue 2013, p.201.

CORONEL, Louie R., OP, Papal Resignation at this Hour of History, no. 897, May-June 2013, p.349.

CORONEL, Louie R., OP, Red, no. 898, July-August 2013, p.455.CORONEL, Louie, R., OP, The Seagull and the White Smoke, no. 899, September-

October 2013, p.539.CORONEL, Louie R., OP, Lumen Fidei, no. 900, Lumen Fidei Issue 2013, p.595.


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CORONEL, Louie R., OP, What Happened to my First Dominican Habit?, no. 90, November-December, p.739.

CANON LAW

APOSTOLIC PENITENTIARY, General Remarks on Indulgence, no. 896, Year of Faith Issue 2013, p.297.

BURKE Cardinal Raymond Leo, D.D., Summarized by Julius Paul C. Factora, O.P., New Evangelization Needs Canon Law: An Executive Summary, no. 896, Year of Faith Issue 2013, p.277.

FACTORA, Julius Paul C., O.P., JCD, Excommunication: An Introduction, no. 894, January-February 2013, p.81.

MENCHAVEZ, Dean Johnpaul D., Is Man really Capable of Giving himself entirely “Till Death Do Us Part”?, no.901, November-December 2013, p.811.

MENCHAVEZ, Dean Johnpaul D., Who has the Right to Administer Ecclesiastical Goods? A Brief Historical Revisit, no. 895, March - April 2013, p. 175.

MENCHAVEZ, Dean Johnpaul D., Why the Church cannot honor contracts like that of the Merchant of Venice?, no. 898, July-August 2013, p.519.

CATHOLIC EDUCATION

ACUP SECRETARIAT, History, Mission-Vision, Officers and Member Universities, Vol. LXXXIX no. 900, p.597.

AMORADO, Ronald V., Corruption of Education, Education in Corruption, no. 900, Lumen Fidei Issue 2013, p.637.

CBCP, A Prayer for Filipino Teachers, no. 895, March-April 2013, p.170.DAGOHOY, Herminio V., O.P., Life begins at 40!, no. 900, Lumen Fidei Issue

2013, p.605.DE VILLA, Ma. Higinia T., Election Watch: Responsible Voting, no. 900, Lumen

Fidei Issue 2013, p.669.LAGUDA, Ricardo P., F.S.C., Religious Education: Teaching and Learning in a

Digital World, no. 900, Lumen Fidei Issue 2013, p.659.OPINIANO, Jeremaiah M., A Pastoral Approach by the Catholic School for

Overseas Filipinos, no. 900, Lumen Fidei Issue 2013, p.665.PALMA, José S., D.D., Catholic Universities’ Response to the Challenges of the

21st Century, no. 900, Lumen Fidei Issue 2013, p.608.PALMA, Jose S., D.D., Pastoral Letter of the 400 Years of Catholic Education in

the Philippines, no. 895, March-April 2013, p.ix.PILARIO, Daniel Franklin E., C.M., Towards a Christian Spirituality in a

Postmodern World, no. 900, Lumen Fidei Issue 2013, p.651.


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SANTOS, Gerardo O., Religious Education in Catholic Higher Education Institutions, no. 900, Lumen Fidei Issue 2013, p.615.

SANTOS, Ruperto C., D.D., To Inform, to Form and to Transform, no. 895, March-April 2013, p.119.

VERGARA, Mylo Hubert, C., DD, MA, Challenges for Catholic Educators in the 21st Century, no. 895, March-April 2013, p.125.

VERGARA, Mylo Hubert, C., DD, MA, The Jubilee Door of Pasig Catholic College (PCC): Door of Faith, Hope and Love, no. 895, March-April 2013, p.133.

CHRISTOLOGY AND MARIOLOGY

PALMA, Jose S., D.D., For the Catholic Bishops’ Conference of the Philippines, On the Celebration of the National Consecration of our People and our Beloved Land as “Isang Bayang Sumisinta kay Maria”, no. 898, July-August 2013, p.471.

TAGLE, Luis Antonio G., D.D., Hesus Nazareno, Ibangon mo ang Sambayanang Pilipino, no. 894, January - February 2013, p. 59.

ECCLESIOLOGY

JUMOAD, Martin S., D.D., Renewing the Local Church of Basilan through Faith and Mission, no. 898, July-August 2013, p.507.

CLERGY AND THE HIERARCHY

@PONTIFEX, Papal Tweets of Pope Francis (August 2013), no. 900, Lumen Fidei Issue 2013, p.692.

@PONTIFEX, Papal Tweets of Pope Francis (October 2013), no. 901, November-December 2013, p.x.

@PONTIFEX, The First Papal Tweets of Pope Francis, no. 899, September-October 2013, p.546.

BANTOLO, Jose S., DD, The Circular Letter on the Suspension of Fr. Leo V. Casas of the Diocese of Masbate, no. 898, July-August 2013, p.463.

BANTOLO, Jose S., DD, The Official Letter Suspending Fr. Leo V. Casas of the Diocese of Masbate, no. 898, July-August 2013, p.461

BENEDICT XVI, The Color of Blood and Love, no. 898, July-August 2013, p.477.

BENEDICT XVI, The Final Farewell of Pope Benedict XVI at Castel Gandolfo, no. 897, May-June 2013, p.vi.

BENEDICT XVI, The Final General Audience of Pope Benedict XVI at St. Peter’s Square, no. 897, May - June 2013, p.vii.


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BENEDICT XVI, The Official Declaration of the Resignation of Pope Benedict XVI, no. 897, May-June 2013, p.v.

CARBERRY Cardinal John, A Prayer for Priests, no. 895, March-April 2013, p.164.

CATHOLIC NEWS SERVICE, VATICAN RADIO, et.al., Timeline of the Life of Pope Francis, no. 899, September-October 2013, p.543.

CONGREGATION OF THE CLERGY, Letter to Priests, no. 895, March-April 2013, p.165.

CRUZ, Oscar V., D.D., Pope Francis – Mabuhay!, no. 899, September-October 2013, p.583.

CRUZ, Oscar V., D.D., Papal Resignation, no. 899, September-October 2013, p.581.

FRANCIS, The Inaugural Homily at the Beginning of the Petrine Ministry of the Bishop of Rome, no. 899, September-October 2013, p.567.

FRANCIS, Urbi et Orbi Message on the Occasion of the Papal Inauguration, no. 899, September-October 2013, p.547.

FRANCIS, Words of Love and Mercy: The First Angelus Message of His Holiness Pope Francis, no. 899, September-October 2013, p.549.

GENERAL SECRETARIAT OF THE SYNOD OF BISHOPS (2007), Notes on the Synodal Process, no. 896, Year of Faith Issue 2013, p. 305.

JOHN PAUL II, Why I Became a Priest, no. 895, March - April 2013, p.138.JOSUÉ, Ericson M., Bishop Juan de la Fuentes Yepes and the Vision of a

Conciliar Seminary in Vigan (ca. 1756), no. 901, November-December 2013, p.789.

KROEGER, James H., M.M., The Five Popes of Vatican II (poem), no. 899, September-October 2013, p.566.

L’OSSERVATORE ROMANO, Papal Chronicles, 11 February to 13 March

2013, no. 899, September-October 2013, p.543.PONTIFICAL ACTS, Acceptance of the Resignation of Bishop Deogracias S.

Iñiguez and Bishop Leo M. Drona, no. 898, July-August 2013, p.460.PONTIFICAL ACTS, Appointment of Bishop Evangelista, no. 898, July-August

2013, p.460.PONTIFICAL ACTS, Appointment of Bishop Famadico, no. 898, July-August

2013, p.460.SESCON, JR., Rufino C., The Circular Letter on the Priests of the Eucharistic

Healers of Mary (EHM), no. 898, July-August 2013, p.465.SESCON, JR., Rufino C., The Circular Letter on Fr. Clive Alvyn N. Ocon and Fr.

Reynante C. Sido, no. 898, July-August 2013, p.466.TAGLE Cardinal, Luis Antonio D.D., The Statement of Luis Antonio Cardinal

Tagle on the Resignation of Pope Benedict XVI, no. 897, May-June 2013, p.xiv


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TAGLE, Luis Antonio G., D.D., Clergy Sexual Misconduct: Some Reflections from Asia, no. 894, January-February 2013, p.33.

TAGLE, Luis Antonio G., D.D., Statement of Cardinal-Designate Luis Antonio G. Tagle, D.D., Archbishop of Manila, no. 895, March-April 2013, p.xxii.

TARCISIO, Cardinal Bertone, D.D., The Farewell Address of Tarcisio Cardinal Bertone’s to Pope Benedict XVI, no. 897, May-June 2013, p.xiii.

THE HOLY SEE, The Official Biography of His Holiness Pope Francis, no. 899, September-October 2013, p.541

TIMONER, Gerard Francisco P. III, O.P., The Gift of Priesthood, no. 895, March-April 2013, p.139.

WWW.CATHOLIC-HIERARCHY.ORG/, Events in the Philippine Hierarchy (August 2011 – April 2013), no. 899, September-October 2013, p.551.

WWW.CATHOLIC-HIERARCHY.ORG/,, Events in the Philippine Hierarchy September to October 2013, no. 901, November-December 2013, p.xxvi.

XIII ORDINARY GENERAL ASSEMBLY OF THE SYNOD OF BISHOPS, The Official Summary of the Final Message of Bishops to the People of God, no. 896, Year of Faith Issue 2013, p.345.

ENCYCLICALS AND APOSTOLIC LETTERS

BENEDICT XVI, Intima Ecclesiae Natura, Apostolic Letter issued Motu Proprio on the Service of Charity, no. 898, July-August 2013, p.497.

BENEDICT XVI, Lingua Latina Apostolic Letter given Motu Proprio on the Institution of a Pontifical Academy of the Latin Language, no. 899, September-October 2013, p.561.

FRANCIS, Lumen Fidei, no. 900, Lumen Fidei Issue 2013, p.695.

HAGIOGRAPHY

AUGUSTO V. DE VIANA, Augusto V., Pedro Calungsod and His Companions, no. 894, January-February 2013, p.67.

BENEDICT XVI, On the Prayer of St. Dominic, no. 894, January - February 2013, p.55.

BLESSED MO. TERESA OF CALCUTTA (1910-1997), Seven Steps to a Holier Life, no. 894, January-February 2013, p.31.

CORONEL, Louie R., O.P., Seven New Saints, no. 894, January - February 2013, p.3.

FERRARIS, Maria Rita C., R.V.M., CA, Mother Ignacia del Espiritu Santo: Her Life and Ministry, no. 894, January-February 2013, p.43.

GONZÁLES, Domingo, O.P., (†17th Century), A Martyr’s Schedule, no. 898, July-August 2013, p.481.

MÁRQUEZ, Bartolomé Blanco (1914-1936), A Martyr’s Letter to his Girlfriend, no. 898, July-August 2013, p.479.


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UFFICIO DELLE CELEBRAZIONI LITURGICHE DEL SOMMO PONTEFICE, The Short Biography of San Pedro Calungsod (ca.1655-1672) in Cebuano published in the “Libretto del Rito della Canonizzazione e Celebrazione Eucharistica (21 ottobre 2012)”, no. 895, March-April 2013, p.xxi.

VARIOUS SAINTS, Seven Saintly Quotes, no. 894, January - February 2013, p.29.

WWW.AMERICANCATHOLIC.ORG, The Origins of St. Valentine’s Day, no. 894, January-February 2013, p.51.

WWW.DONORIONE.ORG / CBCP, Blessed José María of Manila (1880-1936), no. 901, November-December 2013, p.xi.

WWW.DONORIONE.ORG / CBCP, Blessed Ricardo Gil Barcelón (1873-1936), no. 901, November-December 2013, p.vii.

LITURGY

CBCP EPISCOPAL COMMISSION ON THE LITURGY, Liturgical Notes and Considerations for use upon the Resignation of the Pope, no. 897, May - June 2013, p.419.

CONGREGATION FOR DIVINE WORSHIP AND THE DISCIPLINE OF THE SACRAMENTS, Regarding the Mention of the Name of St. Joseph in the Eucharistic Prayers II, III and IV, no. 898, July-August 2013, p.457.

CONGREGATION FOR THE DOCTRINE OF THE FAITH, Note on the Minister of the Sacrament of the Anointing of the Sick (with commentary) (2005), no. 897, May-June 2013, p.429.

CORONEL, Louie R., O.P., What does “Prōsit” mean?, no. 895, March - April 2013, p.158.

PALMA, Jose S., D.D., Clarification on the Use of the English Version of the “Lord’s Prayer”, no. 894, January - February 2013, p.vii.

MORALITY

ARIGO, Pedro D., D.D., Ang Kalooban ng Diyos at ang RH Bill Responsible Mining?, no. 894, January - February 2013, p. x-xii.

BENEDICT XVI, The Mark of the Devil, no. 894, January - February 2013, p.53.BENEDICT XVI, Violence does not Serve Humanity, no. 894, January - February

2013, p.49.CIVIL COURT OF THE VATICAN CITY STATE, Decision of the Court of the

Vatican City State in the Penal Trial of the Defendant Paolo Gabriele, no. 894, January - February 2013, p.xiv.

GONZALES, Enrico D., O.P., Some Personal Notes on RH Bill Debates, no. 898, July-August 2013, p.491.

McTAVISH, James, FMVD, Seven Deadly Sins: Biblical Pastoral Reflection on Sin and its effects, no. 894, January - February 2013, p.11.


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PALMA, Jose S., D.D., Statement on RH Bill, no. 894, January-February 2013, p.65.

Roman Catholic Bishops in Mindanao, Towards Building a Just and Lasting Peace in Mindanao, no. 898, July-August 2013, p.467.

THE ARCHDIOCESE OF MANILA THRU THE ARCHDIOCESAN OFFICE OF COMMUNICATIONS, Statement of the Archdiocese of Manila on the Conviction of Mr. Carlos Celdran, no. 898, July-August 2013, p.470.

NEW EVANGELIZATION

ARENAS, Jose Octavio R., D.D., The Return to First Love: The New Evangelization, no. 896, Year of Faith Issue 2013, p.348.

BROGLIO, Timothy, D.D., Strive to be Instruments of a New Evangelization: A Homily at Red Mass in Washington D.C., no. 898, July-August 2013, p.485.

FISICHELLA, Salvatore R., D.D., What is the New Evangelization and What does it Mean for the Church?, no. 896, Year of Faith Issue 2013, p.243.

KROEGER, James H., M.M., Exploring New Evangelization Including Brief “Asian Echoes”, no. 896, Year of Faith Issue 2013, p.255.

MARCELO, Carlo Magno, Only Jesus: The Official Theme Song of the Philippine Conference on the New Evangelization, no. 900, Lumen Fidei Issue 2013, p.683.

PALMA, Jose S., D.D., For the Catholic Bishops’ Conference of the Phil., Proclaim the Message in Season and out of Season (cf. 2 Tim 4:2), no. 896, Year of Faith Issue 2013, p.235.

PCNE SECRETARIAT, Primer on the Philippine Conference on the New Evangelization, no. 900, Lumen Fidei Issue 2013, p.673.

SICK AND ELDERLY

BENEDICT XVI, Longevity is a Blessing of God, no. 897, May-June 2013, p.351.BENEDICT XVI, The Message of Pope Benedict XVI for World Day of Sick

(2013), no. 897, May- June 2013, p.369.GOMEZ, Fausto B., O.P., The Church and the Elderly: Introducing Ascending

Life, no. 897, May-June 2013, p.354HARTER, Michael, S.J. (ed.), Compiled by, Prayer of an Aging Priest, no. 897,

May-June 2013, p.454PAUL II, John, Letter of Pope John Paul II to the Elderly (1999), no. 897, May-

June 2013, p. 373.PONTIFICAL COUNCIL FOR THE LAITY, The Dignity of Older People and

their Mission in the Church and in the World (1998), no. 897, May - June 2013, p.391.


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SIN, CARDINAL Jaime L., D.D., The Approval of Ascending Life as an Organization in the Archdiocese of Manila (2001), no. 897, May-June 2013, p. 434.

SOCIAL MEDIA

ALIGAN, Rodel E., O.P., Transforming Lives, no. 900, Lumen Fidei Issue 2013, p.693.

POSION, Jandel, Catholic Social Media Summit v.2.0, no. 900, Lumen Fidei Issue 2013, p.689.

REFLECTIONS

ARISTON, Arlene A., Keep the Faith, no. 899, September-October 2013, p.592.RIVERA, Efren O., O.P., Bibliarasal Guides for the Year of Faith, no. 896, Year

of Faith Issue 2013, p.289.SAN JUAN, Virginia S., Presence, no. 895, March-April 2013, p.182.TROCIO, Joan Christi S., Pagtawag, Pagtugon, no. 901, November-December

2013, p.817.UNKNOWN AUTHOR, The Parable of the Pencil, no. 898, July-August 2013,

p.536.

STATEMENTS, NOTICES AND PRAYERS

FAMADICO, Buenaventura M., D.D., Circular Letter on the Suspension of Fr. Roy H. Alipio of the Diocese of San Pablo, no. 901, November-December 2013, p.xxx.

MINDANAOAN ARCH/BISHOPS, We want Peace, not war: A Statement of the Catholic Bishops of Mindanao, no. 901, November-December 2013, p.xv.

PALMA, Jose S. D.D., “Hate evil and Love Good and Let Justice Prevail…” (Amos 5,15): A CBCP Pastoral Statement on the Pork Barrel, no. 901, November-December 2013, p.xxiii.

PALMA, Jose S. D.D., Circular Letter on the Celebration of the Marian Day in the Year of Faith on October 13, 2013, no. 901, November-December 2013, p.xxix.

PALMA, Jose S., D.D., Circular Letter on the Recitation of the Prayer of St. Michael the Archangel in all Masses in the Philippines, no. 901, November-December 2013, p.xxviii.

TAGLE, Cardinal Luis Antonio G., D.D., Panalangin para sa Zamboanga Panalangin at Pahayag para sa Million People March laban sa

Katiwalian, no. 901, November-December 2013, pp.xii & xiii.


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TARCISIO, Cardinal Bertone, D.D., Papal Telegram of Condolence for the Boston Marathon Bombing, no. 898, July-August 2013, p.459.

TUASON, Mercedes A., An invitation for the Blessing of the Image of San Pedro Calungsod by His Holiness Pope Francis at St. Peter’s Basilica, no. 901, November-December 2013, p.xxvii.

VILLEGAS, Socrates B., D.D., The Church and the Pork Barrel Protest: A Letter of Archbishop Socrates Villegas to the Priests of Lingayen-Dagupan, no. 901, November-December 2013, p.xvii.

SUNDAY HOMILIES (Year C/A)

ANGOBUNG, Ric Zeus E., (Ilagan), Lessons from Martha and Mary, 16th Sunday in OT, no. 897, May-June 2013, p.439.

CARPIO, Ernie Jun Karol G., (Kalibo), Parousia, no. 901, 32nd Sunday in OT November-December 2013, p.831.

DAGUNO, Christmar I., (Military Ordinariate of the Philippines), Lord, Disturb Us, 20th Sunday in OT, no. 897, May-June 2013, p.447.

EBRO, Jess Elmer J., (Bacolod), Jesus Christ, King of Peace, Christ the King, no. 901, November-December 2013, p.835.

OBCEMIA, Kirk M., (San Pablo), The Big Story of a Little Man, 31st Sunday in OT, no. 901, Nov-Dec 2013, p.829.

ORILLO, Albert S., (Caceres), The Perfect Love of the Father, 24th Sunday in OT, no. 898, July-August 2013, p. 529.

SAYON V, Paul Andrew Buenaventura S., (Kalibo), The Parable of the Dishonest

Steward, 25th Sunday in OT, no. 898, July-August 2013, p.532.SEÑO, Rudolf Steven N., OP, Four Ways of Ccultivating Faith, 29th Sunday in

OT, no. 899, September-October 2013, p.589.SEÑO, Rudolf Steven N., OP, Gratitude: A Means to Love and Happiness, 28th

Sunday in OT, no. 899, September-October 2013, p.587.SEÑO, Rudolf Steven N., OP, Open to both God and Neighbor, 30th Sunday in

OT, no. 899, September-October 2013, p.590.WWW.TORCH.ORG

VOCATION AND FORMATION

BENEDICT XVI, Lingua Latina Apostolic Letter given Motu Proprio on the Institution of a Pontifical Academy of the Latin Language, no. 899, September-October 2013, p.561.

BENEDICT XVI, Vocation as a Sign of Hope Founded in Faith, no. 901, November-December 2013, p.757.

BENEDICT XVI, Vocation, the Gift of the Love of God, no. 895, March-April 2013, p.159.

CERNUZIO, Salvatore, Latin is not Dead, no. 895, March-April 2013, p. 155.


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CONGREGATION FOR CATHOLIC EDUCATION, (for Seminaries and Educational Institutions) The Decree designating Rev. Fr. Quirico T. Pedregosa, Jr., O.P. as Rector of the UST Central Seminary, no. 894, January - February 2013, pp. v-vi.

CONGREGATION FOR THE CLERGY, Letter to Seminarians on the Occasion of the Day for the Sanctification of Priests, no. 901, November-December 2013, p.779.

CONGREGATION FOR THE CLERGY, World Day of Prayer for the Sanctification of Priests, no. 901, November-December 2013, p.769.

ESTAFIA, Jose Conrado A., Philosophical Formation in the Philippine Catholic Seminaries, no. 895, March - April 2013, p.143.

FRANCIS, Address of Pope Francis to Seminarians, Novices and those discerning their Vocation, no. 901, November-December 2013, p.747.

FRANCIS, Address of Pope Francis to the Pontifical Ecclesiastical Academy, no. 901, November-December 2013, p.743.

FRANCIS, The Homily of Pope Francis on the occasion of the Day of the Seminarians, Novices and those Discerning their Vocation, no. 901, November-December 2013, p.765.

IRUZUBIETA, Celso M., JCD, Why Priests Should Study Latin, no. 895, March-April 2013, p.171.

PIACENZA, Cardinal Mauro, D.D, A Letter to the Mothers of Priests and Seminarians, no. 901, November-December 2013, p.785.

THE GIFT OF LIFE, The Richie Fernando, SJ Story (1970-1996), no. 901, November-December 2013, p.763.

YEAR OF FAITH

APOSTOLIC PENITENTIARY, Enriched by the Gift of Sacred Indulgences: Special Exercises of Piety to be undertaken during the Year of Faith, no. 895, March - April 2013, p. v.

BENEDICT XVI, Homily of Pope Benedict XVI on the Opening of the Year of Faith, no. 896, Year of Faith Issue 2013, p.271.

CBCP News, Indulgence for Pilgrims to Churches in Manila and Bicol, no. 896, Year of Faith Issue 2013, p.303.

Congregation for the Doctrine of the Faith, Pastoral Recommendations for the Year of Faith, no. 896, Year of Faith Issue 2013, p.213

GUTIERREZ, Dinualdo D., D.D., Year of Faith: Jesus Crucified and Risen, no. 894, January - February 2013, p.viii.

LEGASPI, Leonardo Z., O.P., D.D., Pastoral Letter on the Opening of the Year of Faith in the Archdiocese of Caceres, no. 896, Year of Faith Issue 2013, p.206.

MERCADO, Jesse E., D.D., Pastoral Letter on the Second Year of the Decade of New Evangelization in the Diocese of Parañaque, no. 896, Year of Faith Issue 2013, p.210.


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ONGTIOCO, Honesto F., D.D., The Official Letter declaring the Pilgrim Churches for the Year of Faith in the Diocese of Cubao, no. 896, Year of Faith Issue 2013, p.302.

Opera Romana Pellegrinaggi, Pilgrims’ Kit, no. 896, Year of Faith Issue 2013, p.304.

PALMA, Jose S., D.D., For the Catholic Bishops’ Conf. of the Phil., Lord, Increase our Faith!, no. 896, Year of Faith Issue 2013, p.225.

SANTOS, Ruperto C., D.D., A Pilgrimage of Faith in Bataan (First of the four-part series), no. 896, Year of Faith Issue 2013, p.299.

SANTOS, Ruperto C., D.D., A Pilgrimage of Faith in Bataan (Second of the four-part series), no. 899, September-October 2013, p.571.

TAGLE, Cardinal, Luis Antonio G., D.D., Pastoral Letter on the Year of Faith in the Archdiocese of Manila, no. 896, Year of Faith Issue 2013, 203.

NECROLOGY

†REV. FR. GERARDO GIOVANNI R. TAPIADOR (1958-2012), no. 901, November-December 2013, p.853.

†HIS EMINENCE MOST REV. JOSÉ CARDINAL T. SÁNCHEZ, DD (1920-2012), no.897, May-June 2013, p.451.

†SEC. JESUS M. ROBREDO (1958-2012), no. 901, November-December 2013, p.854.

†SR. MARY PILAR L. VERZOSA, RGS, (1944-2012), no. 894, January- February 2013, p.106.

†HIS EXCELLENCY MOST REV. PEDRO N. BANTIGUE, DD (1920- 2012), no. 897, May-June 2013, p.453.

†REV. FR. JAMES B. REUTER, SJ (1916- 2012), no. 898, July-August 2013, p.537.

†DOM ANSCAR J. CHUPUNGCO, OSB (1939-2013), no. 899, September-October 2013, p.593.

†REV. FR. RUBEN J. VILLOTE (1932-2013), no. 901, November-December 2013, p.852.

†REV. FR. ANTONIO G. CABEZÓN, OP (1927-2013), no. 901, November-December 2013, p.851.

†REV. FR. VICENTE G. CAJILIG, OP (1949-2013), no. 901, November-December 2013, p.850.

†HIS EXCELLENCY MOST REV. MAXIMIANO T. CRUZ, DD (1923-2013), no. 901, November-December 2013, p.849.


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Why I Became a Priest: An Epilogue

†BLESSED POPE JOHN PAUL II (1920-2005)

“I am often asked, especially by young people, why I became a priest. Maybe some of you would like to ask the same question. Let me try briefly to reply. I must begin by saying that it is impossible to explain entirely. For it remains a mystery, even to myself. How does one explain the ways of God? Yet, I know that, at a certain point in my life, I became convinced that Christ was saying to me what he had said to thousands before me: ‘Come, follow me!’ There was a clear sense that what I heard in my heart was no human voice, nor was it just an idea of my own. Christ was calling me to serve him as a priest.

And you can probably tell that I am deeply grateful to God for my vocation to the priesthood. Nothing means more to me or gives me greater joy than to celebrate Mass each day and to serve God’s people in the Church. That has been true ever since the day of my ordination as a priest. Nothing has ever changed this, not even becoming Pope.”

(Los Angeles, USA, September 14, 1987)


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INSTRUCTIONS TO CONTRIBUTORS

1. Potential contributors for Boletín Eclesiástico are reminded that the scope of the Bulletin is ecclesiastical and broadly archival. While we wish to inform the whole Church, our readership is largely clerical.

2. Boletín Eclesiástico encourages electronic submissions by sending the manuscript as e-mail attachments [using any of the following formats: Rich Text Format (.rtf), or MS Word] to: [email protected]. Contributions in hard copies and other correspondence may be sent to the editor, Louie R. Coronel, O.P., c/o Ecclesiastical Publications Office, University of Santo Tomas, España St., 1015 Manila, Philippines. Every submission must be accompanied by the author’s curriculum vitae, which should be included in a file separate from the manuscript.

3. This bulletin may reprint articles that have already been published somewhere else provided that the necessary permission from the author and publisher is secured. Chronicles of pilgrimages and trips to holy places, and personal reflections may be considered for publication.

4. In preparing an article or feature for submission, authors should make sure that footnotes are numbered in one sequence throughout the article and are placed at the end of the article. Any convention for citation is accepted as long as it is consistently used all throughout the article. In making cross references to his/her own contribution, the author should cite the section numbers rather than page numbers in order to eliminate inconveniences in the resetting of pages.

5. Galley-proofs of articles are no longer sent to contributors. 6. Contributors, especially clerics, who may wish to publish homilies in

an issue of the bulletin, should send their contribution not later than two months before the scope of the targeted issue. Please take note that the bulletin publishes homilies of the next two months that immediately follow the coverage of its current issue. Please check a copy of Boletín

Eclesiástico de Filipínas for samples of the homilies. 7. Anyone who has questions related to Canon Law may forward their

queries to the Editor. The bulletin will try to solicit reply for those questions.

8. Canon lawyers who may wish to publish opinions on matters pertaining to Church laws may send their contribution to the Editor. The bulletin publishes one article on Canon Law every issue.

9. All submissions, solicited or not, shall no longer be returned to the author.

ABOUT THE COVER

FRONT COVER: A Dominican Novice (portrayed by Br. Jaymar Capalaran, OP) praying before the altar of the chapel of the Dominican Novitiate of the Annunciation in Manaoag, Pangasinan. Photo

Credit: Br. Jay Quisay, OP and the rest of Batch 2012.

BACK COVER: “Serbisyo: Pagsunod sa Saindang

mga Gira” (Service: Following their Footsteps); 20x24 acrylic on canvas; 1st Place – Boletin Choice Award. Sem. Emil Valeza of the Archdiocese of Caceres (Theology 4, UST Central Seminary - Bukluran Kalinga) depicted Our Lord

Jesus Christ, the humblest Servant of all; Pope John Paul II (1920-2005), our soon-to-be saint; and Jesse Robredo (1958-2012), the pride of the Bicolanos, whose lives have always been his inspiration in persevering with his priestly vocation. This is the artist’s humble way of expressing his gratitude to them who set examples on how to be “good public

and heavenly servants”.

FEATURE PHOTO: “Buhos”; 20x30 acrylic on canvas; 3rd Place – Boletin Choice Award; Sem. Junel Fuentes of the Archdiocese of Cebu (Theology 1, UST Central Seminary - Bukluran Kabagis).”Buhos” literally connotes the pouring of water done by Jesus Himself: “I, your

Lord and Teacher, have washed your feet. So you

also should wash one another’s feet. I have given

you an example. You should do as I have done for

you” (Jn. 13:14-15). The imagery is depictive of two realities: on the one hand, Jesus washing the foot of the beggar emphasizes His selfless and undying

service and love for humanity, unmindful of its wounded, spoiled and broken nature; on the other hand, Jesus’ act gives hope. Such depiction conveys the message that just as we are born and saved by the love of God as manifested in His insurmountable service, we are called to be true witnesses of stewardship, hope and love as well.

1B FINAL COVER NOV-DEC 2013.indb 2 11/13/13 3:43 PMUST

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Miguel de Benavides Library - Digital Collection

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Transcript of Miguel de Benavides Library - Digital Collection