Posts Tagged ‘Pope Benedict XVI’
Question by May:
I haven’t been in touch with what’s going on with pope benedict. so when i’ve known just the other day that he’s resigning as pope i googled why…then i came up with this article that said said something like at last he’s stepping down because he cant bear his guilt anymore of his hiding or not doing something with those priests, bishops and cardinals guilty f wrong doings (abuse of power and sexual abuse). so i’m pretty sure the writer isn’t catholic. and instead of reading further more of whatever comes up in google, i thought i might as well ask you..if there’s anything more that you can tell me unless it’s just but his age and strength that’s why the pope is resigning. of course i love pope benedict and his focus on evangelization.
Regarding Pope Benedict XVI’s resignation, your guess is as good as mine. As far as I know, he already stated about its possibility three years ago:
“Cardinal Ratzinger, in his 2010 book-length interview Light of the World, had told the German journalist Peter Seewald that if a pope “realizes that he is no longer physically, psychologically, and spiritually capable of handling the duties of his office, then he has a right and, under some circumstances, also an obligation to resign” (p. 30). ” (TFP)
The reasons that he stated for his resignation this year 2013 are the same:
“After having repeatedly examined my conscience before God, I have come to the certainty that my strengths, due to an advanced age, are no longer suited to an adequate exercise of the Petrine ministry…In today’s world, subject to so many rapid changes and shaken by questions of deep relevance for the life of faith, in order to govern the bark of St. Peter and proclaim the Gospel, both strength of mind and body are necessary, strength which in the last few months, has deteriorated in me to the extent that I have had to recognize my incapacity to adequately fulfill the ministry entrusted to me.” (Catholic News)
So I don’t think there is any surprise here. He is only being consistent.
For your comfort in these troubled times, you may like to read Don Bosco’s Vision of the Two Pillars.
by Fr. Tim Ofrasio, SJ
(This talk was given this January 11, 2012, 10:30-12:00 at the Cardinal Sin Center, Loyola House of Studies, Ateneo de Manila)
Forty-seven years after Vatican II and 43 years after publication of the Roman Missal of Paul VI, a new English translation of the third typical edition of the Roman Missal is now in use in the English speaking world. The role of the Roman Missal is vital in the ongoing liturgical renewal desired by Vatican II. PCP II twenty years ago also listed ‘liturgical renewal’ as one of the tasks of the Church in the Philippines in its goal of renewed integral evangelization. It lists the Eucharist, particularly the Sunday celebration, as among the more vital areas of renewal.
As early as 2009 when the new translation of the Ordinary of the Mass was made available on the web by the USCCB, voices of alarm were raised from all quarters. Rumours of a reform of the reform had been circulating since Pope Benedict became pope in 2005 and the new English translation was seen as part of that alleged reform. The issuance of the Instruction Summorum Pontificum issued motu propio in 2007 which allowed the more liberal use of the pre-VAtican II Tridentine Latin Mass further buttressed the belief in a perceived papal policing of the Roman liturgy. There were fears of a return to the pre-Vatican II liturgy, and that the new English translation would revert the Church back to the old Latin Liturgy. The truth of the matter, if we care to look back, is that Liturgicam Authenticam is a product of Pope John Paul II’s document Vigesimus quintus annus, marking the twenty-fifth anniversary of Sacrosanctum Concilium, which called for an opportune stock-taking, not least in the area of faithfulness in translation. The editio typica of the Missale Romanum on which the new English translation is based, was published by the Holy See in 2002, when Blessed John Paul II was still gloriously reigning, and Liturgicam authenticam on which the new English translation was based, was published by the Holy See in 2001, again during the pontificate of Blessed John Paul II. If anything, the present pope, Benedict XVI, is only implementing, and continuing, the changes set in motion by his predecessor.
On the other hand, the English translation of the editio typica of the Missale Romanum of 1969 and the editio typica altera of 1975 was based on the translation principle of dynamic or functional equivalence as elucidated in the document Comme le prevoit– On the Translation of Liturgical Texts for Clebrations with a Congregation issued by the Consilium for Implementing the Constitution on the Sacred Liturgy on January 25, 1969. Dynamic equivalence attempts to convey the thought expressed in a source text (if necessary, at the expense of literalness, orginal word order, the source text’s grammatical voice, etc.)
The new English translation of the third edition of the Roman Missal of 2002, is based on the principle of formal equivalence as explained in the Instruction Liturgiam authenticam issued by the Congregation for Divine Worship and the Discipline of the Sacraments on 28 March 2001 requiring that in translations of the liturgical texts from the official Latin originals, “the original text, insofar as possible, must be translated integrally and in the most exact manner, without omissions or additions in terms of their content, and without paraphrases or glosses. Any adaptation to the characteristics or the nature of the various vernacular languages is to be sober and discreet.”
The two approaches represent emphasis, respectively, on readability and on literal fidelity to the source text. There is no sharp boundary between dynamic and formal equivalence. All the polemics and reactions for and against the new English translation are based on these two principles of translation.
Bishop Arthur Roche of Leeds in England, and Chairman of ICEL, notes that objections to ICEL’s translation work are really objections to Liturgiam authenticam. Stipulations of this instruction differ markedly from those of the earlier document, Comme le prevoit. These two documents do not have the same status: the earlier document was issued by the Consilium, the latter by the Congregation. At the heart of Comme le prevoit was the idea of “dynamic equivalence”, as achieved when a translator detaches the “content” of an utterance from the “form” in which it is expressed.
Bishop Roche cites, for example, the Third Eucharistic Prayer when we say ‘so that from east to west a perfect offering may be made,’ to translate the Latin ‘ut a solis ortu usque ad ocasum oblatio munda offeratur.’ The poponents of dynamic equivalence say that ‘from east to west’ conveys the same information as ‘from the rising of the sun to its setting’, which is how the new translation renders it. But the meaning of this phrase is richer: it is an expression found in Malachi 1:11:
See from the rising of the sun to its settinbg all the nations revere my Name and everywhere incense is offered to my Name as well as a pure offering.
The expression is likewise found in the Psalms. It has been said by those who did not understand the context of the expression that to complete it, it should be rendered as ‘from north to south, and from east to west…’ whcih is not exactly the point of the expression; certainly the original Latin text does not have that sense in the expression.
Another example cited by Bishop Roche is found in the Fourth Eucharistic Prayer in the phrase, ‘ex genimine vitis repletum’ rendered in the new translation as ‘the fruit of the vine’ in the Institution Narrative. The present translation says, ‘He took the cup filled with wine.’ Some argue that ‘the fruit of the vine’ means the same as the single word ‘wine,’ and that the simpler expression should be preferred. But the words ‘the fruit of the vine’ are said by the Lord Himself in all three synoptic Gospels–this phrase has a powerful salvific resonance because of the symbolic value accorded to the vine and the vineyard in Scripture, as recalled by Jesus’ elaboration in John 15 of the image of Himself as the true vine, His Father as the vinedresser, and ourselves as the branches. This echoes back an even earlier usage in Isaiah 5–the famous “Song of the Vineyard”–and the Lord’s lament at the degeneracy of his once choice vine in Jeremiah 2. Of course, the word wine connects with this Scriptural patrimony, but it does so les evidently than does the phrase ‘fruit of the vine’ which, upon each hearing, encourages us in our imaginations to see the particular Eucharistic event as part o fthe unfolding of God’s universal plan within history to rescue us from the destruction and chaos occasioned by our sinfulness and bring us into communion with Himself and with each other in Christ.
And so, the new English translation of the Roman Missal is not meant to revert the Churchback to the old Latin liturgy, as many fear. Forty-eight years after Sacrosanctum Concilium, and thirty-eight years after the first publication of the English Sacaramentary, the Holy See through the new International Commision on English in the Liturgy (ICEL) and Vox Clara Committee thought that it was now time to revise the English translation of the Roman Missal which was published as the English Sacramentary. ICEL and Vox Clara both felt that there was a need to make a new translation that would be more thorough, clearer and nearer to the Latin original text. Why this preoccupation with fidelity of the vernacular translation to the original Latin text? We will shortly answer this sensitive question.
As early as 1992 when the old ICEL issued a proposed new translation of the Ordinary of the Mass of the Missal of Paul VI (presumably that project is now moot and academic since the disbanding of the group) until the appearance of “semi-offcial” English translation in 2009 of the Ordo Missae of the Missale Romanum editio typica tertia, I was hopeful for the revision of the Missale Romanum editio typica of 1969, and the editio typica altera of 1975, both under the pontificate of Paul VI. Both earlier typical editions appeared in English translation of the Roman Sacramentary published by the old ICEL, and in Tagalog and other vernacular translations published by various diocesan liturgical commissions.
Reasons to be Hopeful
- I thought that finally some needed corrections could be put into place in this latest edition of the Roman Missal, vis-a-vis the presidential prayers: the axiom lex orandi, lex credendi could be applied to the text of the prayers. This is my response to the question I just posed concerning the fidelity of the vernacular translation to the Latin original. With the present translations–in English, Tagalog and Cebuano–I somehow have the feeling that they were hurriedly done given the exigency in 1969 of coming up with a workable translation for use in Masses in the vernacular. In the process, the truths of the Catholic fraith were watered down in paraphrases and generalizations, and the results are vague statements and platitudes that do not explicitly express the Catholic faith. In other words, some truths were somehow “lost in translation.”
- I am also hopeful for the revision because I have always felt even before my priestly ordination in 1979 that the language of the Missal in the vernacular, since it is addressed to God, should be above the casual manner of human speech. In other words, it should be elegant and dignified, respectful but not distant, nor detached, or cold. With the new translation I thought that this situation could finally be remedied.
These are the two main reasons for my high hopes for the new Englsih translation of the third edition of the Roman Missal. There is reason to hope that the postconciliar liturgical renewal will continue with, and be enhanced by, this new English Missal.
At the time I wrote this article, I had not yet seen the entire published Englsih Missal. I have a soft copy of some parts of it which also includes the new Ordo Missae. I have noted the verbal changes in various parts of the Ordinary of the Mass, and as a whole, I like them. I have also read quite a number of articles pro and contra published in the web, and have noted the merits and demerits of the points they raised.
The Case of the Tagalog Missal: Aklat ng Pagmimisa sa Roma
It seems to me that the present situtation of the new English translation can be compared to the introduction in 1981 of the then new Tagalog translation of the Missal, the current Aklat ng Pagmimisa sa Roma spearheaded by my friend and classmate in the minor seminary, the late Monsignor Moises Andrade. I was a young priest then, and I remember how fellow priests protested and created stir against the new translation which was so different fro the translation then in use, the Misal Romano of Monsignor Jose Abriol. For one I questioned the quaint title of the book: Aklat ng Pagmimisa sa Roma. I realized it was a literal translation of the Latin, Missale Romanum, which was formerly translated as Misal Romano (from the Spanish). Then, too, I thought the language of the Aklat ng Pagmimisa was archaic and difficult to proclaim, the sentences/phrases of the orations were in many places convoluted, such that by the time one got to the end of the prayer, one did not know exactly what one prayed for. The Aklat also used a somewhat stilted, poetic style–with measure and rhyme–which I felt was rather too contrived and artificial. One of the disputed words in the Aklat was ‘hinawakan Niya ang tinapay’ for ‘He took the Bread’ in the Consecration formula, which many of us then thought would have been better translated as ‘kinuha Niya ang tinapay,’ which is the more accurate translation of the Latin accepit panem. Another word that was disputed was ‘pagindapatin,’ for ‘to make worthy’ which we felt would be more naturally translated as ‘marapatin’. These expressions and others like them might have sounded familiar and normal speech in Bulacan, but certainly not in all of the Tagalog-speaking regions. When I asked Monsignor Andrade why the Tagalog translation did not undergo a trial period for corrections and reactions the way the old ICEL did with its green and gray books, he told me that the process was tedious and would take long. Let the priests wrestle with it, he said; there is no other offical Tagalog translation approved by the Holy See. Thjat was thirty years agao. Today, the Aklat ng Pagmimisa is the standard liturgical book in all parishes in the Tagalog region, and while there are still occasional complaints about the Tagalog vernacular translation, all seems quiet on the pastoral front.
First-Hand Experience of the New Translation
Since Advent 2011, the whole English-speaking world-except the Philippines–has started to use the new English translation. In the Diocese of Novaliches, where I serve as pastor in a subdivision parish, the Local Ordinary, Bishop Antonio Tobias, decided to have the new English translation used in English Masses in order to, in the bishop’s own words, “slowly acquaint the parishioners with the language of the new translation.” Although I would have preferred the this were done more systematically withy proper catechesis, I plunged into it head-on, and the results were unexpected.
For one, the change was no big deal for the Mass-goers. They responded to the dialogue without difficulty; there was no big deal about ‘And with your spirit…,’ no big deal about ‘through my fault, through my fault, through my most grievous fault’ in the Confiteor, no big deal about ‘consubstantial,’ about ‘sending down your Spirit upon them like the dewfall‘ in the Eucharistic Prayer II, about ‘I am not worthy that you enter under my roof…’ They were quite attentive and conscientious in their responses.
What I myself found out was because I was so familiar with the old translation to the point of having committed to memory the Ordinary of the Mass–three of the Eucharistic Prayers included–realized that I could very easily trip on the words of the new translation for the simple reason that I thought I knew exactly what was coming, but o my surprise the phrasing was different from what I have gotten used to. Hopefully this will eventually be remedied with constant use.
So how do I find the English of the new translation, particularly the presidential prayers? The first thing I observed is that the translation has mostly retained the courtliness and stateliness of the Latin original. Compared to the simple and direct language of the former translation, the language of the new translation bespeaks of a healthy recovery of formal language, the language we address to God. There is in the prayers a rich theological density or complexity, a whole theology that makes us attuned to God and thus transfigures us, in contrast to the accessible, bland, flat and abstract language of the former translation. Another obvious quality of the prayers is the poetry, the Biblical metaphor and concrete imagery they contain.
The Importance of Language in Worship
At this point the obvious argument in favour of the translation based on the principle of dynamic equivalence would be the use of simple, succinct and direct language which so appeals to our postmodern sensibilities. Why use a language pattern in worship that is so estranged to the speech of the ordinary person? Should not the language of worship reflect a speech pattern identical to that of the ordinary person’s in his communication?
In response to this, liturgical scholar Uwe Michael Lang comments that “[l]anguage is not only an instrument that serves to communicate facts, which it seeks to do in the most simple and efficient way, but it is also the means to express our mind in a way that involves the whole person. Consequently, langauge is also the means by which we express thoughts and religious experiences.
The use of the sacred language–and this rightly includes Latin–in the liturgical celebration is part of what St. Thomas Aquinas in the Summa Theologiae calls ‘solemnitas’. The Angelic Doctor teaches: “What is found in the sacraments by human institution is not necessary to the validity of the sacrament, but confers a certain solemnity, useful in the sacraments to exercise devotion and reespect in those who receive it”. Sacred language, being the means of expression not only of individuals, but rather of a community that follows its traditions, is conservative: it maintains the archaic linquistic forms with tenacity. Moreover, introduced in it are external elements, in so far as associated to an ancient religious tradition. A paradigmatic case is the Hebrew bibilical vocabulary in the Latin used by Christians (Amen, Alleluia, Hosanna, etc), as St. Augustine already observed.
The Old and the New Prayers Compared
At the beginning of this talk, I said that there is much hope for the continuation of the postconciliar liturgical renewal with the new English translation of the third edition of the Roman Missal. It attempts to capture concepts of the faith contained in the Latin text more accurately, and thus embodies the axiom lex orandi, lex credendi, specifically in the euchology of the Missal. The prayers we pray at Mass ought to clearly express what we believe. By way of example, let us take a look at the Collect Prayer for the 5th Sunday in Ordinary Time. This Collect was in the pre-conciliar 1962 MR, the so-called “Tridentine” Missal, for the 5th Sunday after Epiphany.
Collect–Latin text (2002 MR):
Familiam tuam, quaesumus, Domine, continua pieta custodi, ut quae in sola spe gratiae caelestis innititur, tua semper protectione muniatur.
A quasi-literal English translation would render it as:
Guard your family, we beseech you, O Lord, with continual mercy, so that that (family) which is proppingt itself up upon the sole hope of heavenly grace may always be defended by your protection.
The Old ICEL, using the principle of dynamic equivalence in 1973, rendered it in English translation as:
Father, watch over your family and keep us safe in your care, for all our hope is in you.
The new, corrected version of the new Roman Missal, using the principle of formal equivalence, renders the prayer thus:
Keep your family safe, O Lord, with unfailing care, that, relying solely on the hope of heavenly grace, they may be defended always by your protection.
Comparing the two versions of the Collect prayer, it is quite obvious that the version used in the 3rd edition MR has more substance to it than the rather lame and bland rendition of the 1970 MR. For one, the idea expressed in the ut-clause–reliance on the hope of heavenly grace–in the 3rd edition MR is absent from the 1970 MR.
In general, with the new translation of the third edition of the Roman Missal, the Liturgy will be more formal and theologically deeper, more evocative emotionally and intellectually.
Conditions for the Continuation of Liturgical Renewal
For the liturgical renewal to continue, however, it will need more than just the third edition of the Roman Missal. Several factors play an important role in achieving this renewal. There may be others, but these are the more obvious ones:
- instill love and respect for the Liturgy, especially the Mass, in the seminary training of candidates for Orders–in the classroom, in the chapel and in the apostolate;
- review the ideas/concepts behind the ars celebrandi of priests when they celebrate the Mass;
- fidelity-not rigidity–to the directions or rubrics in the Roman Missal.
Ultimately, however–and this is my conclusion to this paper–the right direction for liturgical reform depends on the individual celbrant and how he celebrates the Mass: his belief, his attitude, his devotion or the lack of it. A priest is a steward of the mysteries of God in the Church. Aas steward (other than acting in persona Christi capitis), the Mass is a treasure entrusted to him by the Church which he must cherish, guard, and preserve. It is not something he is free to tinker with and make changes to, depending on his understanding or the need of the moment that he perceives. The Mass he celebrates is not “his” mass; it is the Church’s.
If the priest does not honestly beieve that through his agency simple bread and wine become the precious Body and Blood of the Lord both during Mass and after it; in other words, if he does not dvoutly believe in Transubstantiation and the REal Presence as transmitted to us by the Church and Sacred Tradition, and instead interprets it according to how he understands it; if he does not believe that the Mass is above all the making present of the sacrifice of Christ on Calvary in an unbloody manner, that it is also the sacrifice of the Church in union with that one sacrifice of Christ; if he sees the Mass solely as a community meal that memorializes the Last Supper; if he regards the Mass primarily as a feast, which celebrates the coming together of the community, and not as the highest form of worship that the Church can render to God under the headship of Jesus Christ the High Priest, then, no matter what revisions the Roman Missal undergoes, liturgical renewal as desired by Vatican II in Sacrosanctum concilium and as envisioned by PCP II will continue to be held hostage by pseudo-liturgists and celebrants who see the Liturgy and the Mass as their “property” and thus indulge in “creative” tinkering to entertain themselves and their audience.
 Secretariat, Second Plenary Council of the Philippines (PCP II), Catholic Bishops’ Conference of the Philippines, 1992, Acts and Decrees, nn. 176-181, pp. 66-67.
 Cf. Bishop Arthur Roche of Leeds, Chairman of ICEL, Address to the USCCB, 15 June 2006.
 The International Commission on English in the Liturgy (ICEL) is a mixed commission of Catholic Bishops’ Conferences in countries where English is used in the celebration of the Sacred Liturgy according to the Roman Rite. The purpose of the Commission is to prepare Englsih translation so the each of the Latin liturgical books and any individual liturgical texts in accord with the directives of the Holy See.
 Vox Clara is a committee of senior Bishops from Episcopal Conferences throughout the English-speaking world formed by the Congregation for Divine Worship and the Discipline of the Sacraments on July 19, 2001 in order to provide advice to the Holy See concerning English-language liturgical books and to strengthn efective cooperation with the Conferences of Bishops in this regard.
 The 1973 English translation of the Roman Missal was based on the principle of dynamic equivalence, which is the preferred model for translation in the Instruction Comme le prevoit.
 Uwe Michael Lang CO, “The Language of Celebration”
 Ibid, Summa Theologiae III, 64, 2; cf. 83, 4.
 Ibid., cf. “De doctrina Christiana” II, 34-35 [11-16].
 Custodio means “to watch, protect, keep, defend, guard.” It is common in military language. Innitor, a deponent verb, means “to learn or rest upon, to support one’s self by any thing.” Innitor also has military overtones. The thorough and replete “Lewis & Short Dictionary” provides examples from Caesar and Livy describing soldiers leaning on their spears and shields” cf. Caesar, De bello Gallico 2.27). Munio is similarly military term for walling up something up, putting in a state of defense, fortifying so as to guard. Are you sensing a theme? We need a closer look.
We must make a distinction about pietas when applied to us and when applied to God. When pietas is attributed to God, it means “mercy”. Pietas gives us the English word “piety”. L&S says pietas when applied to persons is “dutiful conduct toward the gods, one’s parents, relatives, benefactors, country, etc., sense of duty.” It furthermore describes pietas in Jerome’s Vulgate in both Old and New Testament as “conscientiousness, scrupulousness regarding love and duty toward God.” The heart of pietas is “duty.” Pietas is also one of the seven gifts of the Holy Spirit (cf. CCC 733-36; Isaiah 11:2), by which we are duly affectionate and grateful toward our parents, relatives and country, as well as to all men living insofar as they belong to God or are godly, and especially to the saints. In loose or common parlance, “piety” indicates fulfilling the duties of religion. Sometimes “pious” is used in a negative way, as when people take aim at external displays of religious dutifulness as opposed to what they is “genuine” practice (cf. Luke 18:9-14). (Prayer analysis by Father John Zuhlsdorf, What Does the Prayer Really Say blog, 07 February 2011)
 Jerry Filteau, “Liturgy will be more formal, theologically deeper” in Roman Missal, website of the USCCB.
I went to the Loyola House of Studies this afternoon to meet with Fr. Jose Quilongquilong, SJ. It was difficult to catch him. I went to LHS a few days ago and the porter told me that Fr. Joe will be back this Friday. So I prepared my letter of request and decided to meet him at about 5 pm. I waited at the lobby and sat on one of the sofas.
The porter called. He is not around in his office.
“Paging Fr. Quilongquilong.”
After a while Fr. Quilongquilong came. Fr. Quilongquilong is the Rector of the Loyola House of Studies. He was ordained priest in 1993 and finished his Doctorate in Spirituality in the Pontifical Gregorian University, Rome. He worked as regional secretary for Asia-Pacific at the Jesuit General Curia. For his dissertation, he wrote about the grace of vocation in the Spiritual Exercises of St. Ignatius of Loyola with Fr. Anton Witwer, S.J. as mentor. (Loyola School of Theology)
“Father, Dr. Sugon of the Latin Mass Society would like to meet you. Oh, there he is.”
So I stood up and went forward.
“Father, I am Dr. Quirino Sugon of the Ateneo Latin Mass Society.”
Fr. Quilongquilong signed me to sit down.
“Our priest is Fr. Tim Ofrasio, SJ.” I continued. “We would like to request the use of the Oratory of St. Ignatius of Loyola for a Traditional Latin Mass.”
“When would that be?” Fr. Quilongquilong asked.
“November 24, 6:30-8:00 p.m.”
“Do you have a letter?”
“Yes,” I said and I handed him my letter.
“Would you like to visit the oratory?” he asked.
“That would be great, Father.”
“How many are you in the mass?”
“About 20 to 30, Father.”
“The oratory is too big for you.”
“I think we can double the attendees.”
On the far end of the lobby is a spiral staircase. Beneath it is a white statue of our Lady. Behind the staircase is a glass wall with a view of a green field of grass with a statue of St. Ignatius looking at an empty pond. A corridor to the right leads to the Cardinal Sin Center where the LHS Theological Hour is usually held. In normal days the center functions as a cafeteria.
We went up the staircase. On the second floor is the Oratory. We genuflected upon passing by the altar.
It is an empty church, but unrivaled in architectural design. It is the most fitting for the Traditional Latin Mass. I think it can fit about 200 to 300 persons. There are still enough space at the overhanging second level. On the far side near the entrance is the choir loft–truly aloft. I can’t still make out of the Altar. It is dark. The sun is setting and light streamed through the stained glass windows. Then I recall the words of Pope Benedict XVI in his homily at St. Patrick’s Cathedral:
The first has to do with the stained glass windows, which flood the interior with mystic light. From the outside, those windows are dark, heavy, even dreary. But once one enters the church, they suddenly come alive; reflecting the light passing through them, they reveal all their splendor. Many writers — here in America we can think of Nathaniel Hawthorne — have used the image of stained glass to illustrate the mystery of the Church herself. It is only from the inside, from the experience of faith and ecclesial life, that we see the Church as she truly is: flooded with grace, resplendent in beauty, adorned by the manifold gifts of the Spirit. It follows that we, who live the life of grace within the Church’s communion, are called to draw all people into this mystery of light.
We went farther to the main entrance. It’s the crossroads.
“That’s the refectory,” Fr. Quilongquilong said as he pointed towards the West. “People would be coming from there (the North wing) and pass by this corridor. I don’t want a religious activity going on while the community is having supper from 7:00-8:00 p.m.”
“Ok, Father. I understand.”
“I shall first check with the community.”
“Thank you, Father.” And I raised his fingers to my forehead for blessing. Then we parted.
When I arrived at my office at Manila Observatory, I received a text from Fr. Quilongquilong. He confirmed that there is no scheduled activity at the Oratory on the 24th of November. But he suggested that we move the time to 5:30-7:00 pm.
“If Latin Mass is earlier then I would like our Jesuit scholastics to attend it,” he said.
I replied that the schedule is ok with me, but I shall first confer with Fr. Tim and my group in ALMS.
God works in wondrous ways.
Please pray for the Philippine Jesuits and the Ateneo Latin Mass Society.
Below is my reply to the author of the Daily Tribune’s Frontline artile entitled “No Church Issue” published 05/27/2011.
You cannot take religion and God out of the RH Bill because religion and God are not present in the RH Bill. In the place of God, you have in the RH bill the idols named “overpopulation”, “safe sex”, “reproductive health”, and “pro-choice”. Ancient Filipinos have fertility rituals–they pray for rain, abundant harvest, and many children. The RH bill, on the other hand, have infertility rituals: condoms, pills, and ligation–and abortion, if all these fail.
Separation of church and state means that churches have no business interfering with state matters, such as how and where to build roads, bridges, and buildings. At the same time, the state has no business interfering with morality which is the domain of the Church. The RH bill is in the domain of morality because it concerns human life and eternal salvation, so the Church has to intervene. As Christ said: “Then repay to Caesar what belongs to Caesar and to God what belongs to God.” (Mt 22:21)
Italy is distinct from the and the Vatican City State where the Pope resides. So the government affairs of Italy is not the business of the Pope. But regarding condoms and pills, Pope Paul VI in his Encyclical Humanae Vitae (Art. 14) wrote: “it is a serious error to think that a whole married life of otherwise normal relations can justify sexual intercourse which is deliberately contraceptive and so intrinsically wrong.” This encyclical is not only for Italy (whose Northern parts were known as the Papal States for more than a thousand years) but for the whole Catholics worldwide, including the Philippines.
There is a distinction between annulment and divorce in the Catholic Church. Divorce is the breaking up of a valid marriage. This is not possible, because Christ said:
“Have you not read that from the beginning the Creator ‘made them male and female’5 and said, ‘For this reason a man shall leave his father and mother and be joined to his wife, and the two shall become one flesh’? 6 So they are no longer two, but one flesh. Therefore, what God has joined together, no human being must separate. Because of the hardness of your hearts Moses allowed you to divorce your wives, but from the beginning it was not so. I say to you, 7 whoever divorces his wife (unless the marriage is unlawful) and marries another commits adultery.” (Mt 19:4-10)
King Henry VIII of England asked the pope to allow him to divorce his wife and marry his mistress. The Pope refused, so King Henry broke from the Catholic Church and declared himself the Head of the Anglican Church. By the way, many Anglican bishops and entire parishes are now converting to the Catholic Church.
On the other hand, annulment in the Catholic Church means that there was no marriage in the first place, so the man and the woman whose marriage was annulled are free to marry.
I am glad that the author recognizes that some contraceptives are abortifacients. Concerning contraception, as I said before, the state has no authority to define what is morally good or not, only the Church does. The Catholic Faith has united the warring tribes of the Philippines into a single nation. So for the sake of the common good and the Filipino religious tradition, the Philippine State should recognize the teaching authority of the Catholic Church in matters of morality. If the state cannot promote good morals, it is better that it desist from promoting bad morals by not passing the RH Bill into a state law.
If the author cannot see that the world has become more promiscuous, she may like to watch a Hollywood films and TV 60 years ago and compare it with the Hollywood films and TV now. She may like to count the average number of times that the following words are mentioned: sex and fuck. She may like to classify the films according to the number of scenes nudity in various levels is shown. This would be a good research paper, and the author would be surprised at her results: “The world indeed has become more promiscuous!”
What the pope is saying regarding condoms is that in conscience darkened by sin, the use of condoms to protect the partner from sexual disease can be a sign of the slow awakening of the moral sense. Here is the quote in full:
“There may be a basis in the case of some individuals, as perhaps when a male prostitute uses a condom, where this can be a first step in the direction of a moralization, a first assumption of responsibility, on the way toward recovering an awareness that not everything is allowed and that one cannot do whatever one wants. But it is not really the way to deal with the evil of HIV infection. That can really lie only in a humanization of sexuality.
“She of course does not regard it as a real or moral solution, but, in this or that case, there can be nonetheless, in the intention of reducing the risk of infection, a first step in a movement toward a different way, a more human way, of living sexuality.
There is a distinction between liberal education and liberal Faith. Liberal education of Ateneo simply means that students become well rounded individuals: they study languages, humanities, arts, and sciences, regardless of their chosen course. The core curriculum is the essence of Ateneo’s liberal education.
On the other hand, to have a liberal Faith is antithesis of being Catholic. To be liberal in Faith is to choose only the doctrines and teachings that you feel like obeying and discard the rest. Pope Benedict XVI calls this the Cafeteria Catholicism. The words of Dr. Clamor are only partly true. There are things in Catholicism that if one does not believe them, you do not cease to be Catholic. An example would be some Marian apparitions and other private revelations to the saints. But there are things called dogmas that are non-negotiables: if you don’t believe them, you cease to be Catholic. You become a heretic. An example would be the Dogma of the Trinity.
Membership in the Church is not a subjective feeling or being conscious about it. If you are baptized in the Name of the Father, and of the Son, and of the Holy Spirit, you become the member of the Catholic Church. Outside the Church there is no salvation. If you are cut off from the Church, you wither and die, because the Church is the Body of Christ (c.f parable of the vine and branches).
One cannot support the Reproductive Health Bill in good conscience, because a good conscience is formed by obedience to the teachings of the Church. Support for the Reproductive Health Bill can only be a result of malformed conscience. Pope Paul VI’s Humanae Vitae has explicitly condemned the use of contraceptives in married life as instrinsically wrong. Your Th 121 can have his/her opinions on what should the Catholic Church do regarding homosexual couples, but he does not have the Magisterium (Teaching Authority) of Bishops and Popes. Your teacher can say his opinions and we can debate forever. But when the Pope speaks ex Cathedra as successor of Peter, the case is closed.
In the time of Jose Rizal, to be an Atenean is to have a liberal education. Jose Rizal studied Latin and Greek and learned the arts and sciences. A true Atenean is a devotee of the Sacred Heart of Jesus. Jose Rizal carved the Statue of the Sacred Heart in wood with a penknife. A true Atenean is a devotee of Our Lady. Jose Rizal prays the rosary. This is the reason why the Ateneo Basketball Team was once known as the Hail Mary Squad because they always pray the rosary before each game. And this is also why we sing our Alma Mater Song:
“Mary for you! For your white and blue! We pray you’ll keep us, Mary, constantly true! We pray you’ll keep us, Mary, faithful to you!”
As an agnostic, you have to be careful when you sing this song. Mama Mary can convert even the most hardened sinners. The Campus Ministry in Ateneo never cease to give the Miraculous Medal every year. It is not called Miraculous Medal for nothing. If you receive that medal and pray a Hail Mary a day devoutly for a month, you will be converted. If you are incredulous, try it.
When Rizal gone astray into masonry, did his Jesuit teachers approve of his views? No. This led to the series of letters between Rizal and Fr. Pastells, SJ. Rizal’s physics teacher, Fr. Federico Faura, SJ, the man who first forcasted Philippine storms, rebuked Rizal for his insolence. But when Rizal was shown the statue of the Sacred Heart that He carved in his youth, Rizal converted. Fr. Faura heard his confession and he died in Luneta as a true Atenean and Catholic.
NIIGATA, Japan (CNA) – The epicenter of the earthquake that caused a deadly March 11 tsunami is located near the site of an apparition in which Mary warned about a worldwide disaster that could afflict humanity….Hundreds of people have already been confirmed dead in the city of Sendai, located less than 90 miles away from the apparition site of Our Lady of Akita in the town of Yuzawa. The city of Akita, which experienced fire damage and flooding along with many parts of northern Japan, is a place of veneration for Catholics.
In 1973, the Virgin Mary was said to have predicted a number of future events – including natural disasters even more serious than Friday’s earthquake and tsunami – during three appearances to a Japanese religious sister, Sr. Agnes Sasagawa. The purported appearances of the Virgin Mary in Japan were reviewed by Cardinal Joseph Ratzinger in 1988. During his time as Prefect of the Congregation for the Doctrine of the Faith prior to his election as Pope Benedict XVI, he let stand the local bishop’s judgment that the apparitions and the messages were acceptable for the faithful. The messages warned of chaos within the Church, and disasters which could afflict the world.
(read more in the Catholic News AgencyS)
Theological Hour at Loyola School of Theology: “Lent with Jesus of Nazareth of Pope Benedict XVI” with Fr. Catalino Arevalo, SJ and Bishop Luis Antonio Tagle, DD
Peace in Christ!
This is to inform you that this Wednesday, March 9, 2011, the Loyola School of Theology will be having the following Lenten Theological Hour:
Lent with Jesus of Nazareth of Pope Benedict XVI
Introducing the Second Volume of Jesus of Nazareth – Holy Week: From the Entrance into Jerusalem to the Resurrection
A Theological Hour
Rev. Fr. Catalino Arevalo, S.J. and Bishop Luis Antonio Tagle, D.D. as Resource Speakers.
9 March 2011, Ash Wednesday
10:15am – 12nn
Cardinal Sin Center, Loyola School of Theology, Ateneo de Manila University
Why was Jesus rejected by the religious leaders of his day? Who was responsible for his death? How did Jesus view his suffering and death? How should we? Did Jesus really rise from the dead? What does his resurrection mean? The story of Jesus raises many crucial questions. Benedict XVI presents answers in his new book, Jesus of Nazareth: Holy Week: From the Entrance into Jerusalem to the Resurrection, the sequel volume to Jesus of Nazareth: From the Baptism in the Jordan to the Transfiguration.
“Only in this second volume do we encounter the decisive sayings and events of Jesus’ life… I… hope that I have been granted an insight into the figure of our Lord that can be helpful to all readers to seek to encounter Jesus and to believe in him.” – Pope Benedict XVI
May we request you to post this announcement on the Blue Board, OUD & AR’s the BLUE Post, the Ateneo Alumni Association Website and LST Website please? Thanks so much for your help! Please let me know if you have any questions or concerns.
In Opus Ministerii,
Sem. Herbert Santos (San Jose Major Seminary)
Information Officer- Theological Hour Committee
Loyola School of Theology, Ateneo de Manila
Loyola Heights, Quezon City
Schedule of Traditional Latin Masses in the National Shrine of St. Therese of the Child Jesus and Christ the King Parish (14-19 Aug 2010)
Societas Liturgiae Sacrae Sancti Gregorii
An apostolate dedicated to the celebration, propagation and promotion of the Traditional Latin Mass of St. Gregory the Great, implementing the Motu Proprio, SUMMORUM PONTIFICUM of Pope Benedict XVI.
|Christ the King Parish
Greenmeadows Ave., Quezon City
| National Shrine of St. Therese of the Child Jesus
Military Ordinariate, Villamor Airbase, Pasay City
|MISSA CANTATA||MISSA CANTATA|
|Lower Church||Main Altar|
|FIRST ANNIVERSARYof the Traditional Latin Mass Apostolate Saturday, August 14, 8:30am
Vigil of the Assumption of the Blessed Virgin Mary
Celebrant: Rev. Fr. John Anthony Napulis, FFI
Rector, Shrine of Mary Co-Redemptrix
Talamban, Cebu City
|Sunday, August 15, 9:15am
The Assumption of the Blessed Virgin Mary
Celebrant: Rt. Rev. Msgr. Cesar Salomon
Rector, Nat’l Shrine of St. Therese of the Child Jesus
|Saturday, August 21, 8:30am
St. Jane Frances de Chantal, Widow, Holy Woman
Celebrant: (To be announced)
|Societas Liturgiæ Sacræ Sancti Gregorii
Traditional Latin Mass Apostolate
Consecration to the Immaculate Heart of Mary
Sunday, August 22 – 13th Sunday after Pentecost, 9:15am Celebrant: Rt. Rev. Msgr. Cesar Salomon
Rector, Nat’l Shrine of St. Therese of the Child Jesus
|Saturday, August 28, 8:30am
St. Augustine,Bishop, Confessor
Celebrant: Rev. Fr. Anthony Ranada, SVD
Parochial Vicar Sto. Rosario Parish, Dampalit, Malabon
|Sunday, August 29, 9:15am
14th Sunday after Pentecost
Celebrant: Rt. Rev. Msgr. Cesar Salomon
Rector, Nat’l Shrine of St. Therese of the Child Jesus