Philippine Jesuits in Exile: The Journals of Francisco Puig, S.J. (1768-1770)

I unearthed another book from Fr. Victor Badillo’s collection:

Nicholas P. Cushner, S.J., Philippine Jesuits in Exile: The Journals of Francisco Puig, S.J. (1768-1770).  (Institutem Historicum S.I., Rome, Via Dei Penitenzieri, 20, 1964).  202 pages.

I shall read this first over the weekend and give it back to the Manila Observatory Library, as Fr. Badillo, S.J.  instructed me when we visited him last Wednesday: “Take all the books and booklets that you need, give to Karina (librarian) what is meant to be archived, and give all personal things to me”–or something to that effect.


Abbreviations and Bibliography

  1. Archival Collections
  2. Books and Articles

I.  The Jesuits in the Philippines

II.  Antecedents of the Expulsion

  1. The Sermon of Fr. Puig
  2. Fr. Pazuengos and the British Governor

III.  Consequences of the Expulsion

  1. Raon on trial
  2. The Jesuits in Italy

IV.  Diaries of the Expulsion

  1. Author of the Philippine Diary
  2. Texts of the diary of Fr. Puig: Huntington, Loyola, Florence, Tarraconensis
  3. Acknowledgements

V.  The Spanish Text of the Diary

VI.  The English Translation of the Diary



  1. Lists of the Jesuits expelled and notice of their departure
  2. Catalogo de los sugetos presentes y ausentes que compaonian la provincia de Philipinas de la Compania de Jesus el dia 19 de mayo de 1768

B.  Advice of Fr. Provincial Prieto to Bro. Burullan on how to respond to questioning

C.  Report of the messenger who brought the decree of exile tot Manila, Francisco Xavier Estorgo, to the Conde de Aranda

D.  A pilot’s guide for the Manila-Acapulco voyage

E.  Glossary


  1. The first page of the Puig Diary in the Archivo d Loyola
  2. Two galleon routes through the Philippines, 1730
  3. The Voyage of the exiled Philippine Jesuits


  1. AGI = Archivo General de Indias (Sevilla)
  2. AGS = Archivo General de Simancas (Simancas)
  3. AHN = Archivo Historico Nacional (Madrid)
  4. ARSI = Archivum Romanum Societatis Iesu (Roma)
  5. CP = Coleccion Pastells (Documentos Manuscritos de la Historia de Filipinas, in Tarraconensis)
  6. NL = Newberry Library (Chicago)
  7. RAH = Real Academia de Historia (Madrid)
  8. Tarrac. = Archivum Provinciae Tarraconensis Societatis Iesu (S. Cugat del Valles, Barcelona)
  9. Tolet. = Archivum Provinciae Toletanae Societatis Iesu (Alcala de Henares)
  10. add.  = added in the text
  11. for = instead of the word used in the text
  12. om. = omitted in the text
  13. H = copy in the Huntington Library
  14. L = copy in the Archivo de Loyola
  15. F. = copy in the Biblioteca Nazionale de Firenze

From Fr. Victor Badillo, S.J.’s Treasure Chest: Songs of St. Alphonsus Liguori, “Improperia” of Giuseppe Caruana, and “Notes on the Singing at High Mass”

I was in the Ionosphere Building of the Manila Observatory yesterday, segregating the books and documents in Fr. Badillo’s treasure chest–a large carton box–and took out all the books and manuals that I need.  Many of them are about the ionosphere which I can never find the Ateneo de Manila library.  Others are manuals on computers and machines.  Some are on theology.  When I reached the bottom of the box, I saw two yellowed documents bound by staple wires.  The first is Holy Week IMPROPERIA Popule Meus for two equal voices by Giuseppe Caruana (Woodstock College Press, Woodstock, Maryland, U.S.A).  The other is the typewritten “Notes on the Singing at High Mass.”  And that is not all.  Inserted on the Notes are two pages of a book, “The Liguorian.”  These are songsheets in modern music notation (which I can read faster with my guitar or flute) of two songs:

  1. “O Ruler of the Heavens” (Tu Scendi dalle Stelle), Italian words and music by St. Alphonsus Liguori, English translation by D. H. Schmidt, arrangement by F. A. Brunner, C.SS.R. (complete)
  2. “Be Silent, Ye Heavens”  (Fermarono i Cieli), Italian words and music by St. Alphonsus Liguori, English translation by D. F. Miller, C.SS.R., Arrangement by F. A. Brunner, C.SS.R. (Incomplete)

Notes on the Singing at High Mass

A.  The Asperges (p. 11)

  1. The Vidi Aquam (p. 11)
  2. Oration at Asperges and Vidi Aquam (p. 3)

B.  The Orations (All Masses Except Requiems, Ferials, Simples) (p. 1)

  1. Orations at Requiems, Ferials, Simples (p. 2)
  2. Oration at Benediction (and Asperges) (p. 3)
  3. Manner of Singing Orations (p. 3)

C.  The Gloria (p. 12)

D.  The Epistle and Gospel (p. 8)

E.  The Credo (p. 12)

F.  The Preface and Pater Noster (pp. 4-7)

G.  The Ite Missa Est and Benedicamus Domino (p. 12)

H.  Benediction Oration (p. 5)

I.  On Reading the Musical Notation in the Missal (p. 4)


  1. Chant at the Altar, Rev. Jon C. Selnar, S.S., 1933
  2. The Priest’s Chants and Recitatives at the Altar, Rev. Carlo Rossini (J. Fisher & Bro., N. Y., 1942)
  3. Handbook of Ceremonies, Mueller-Ellis, 1940.  c.f. Musical Supplement, where other versions of the Epistle and Gospel, etc. are given, together with the more ordinary versions given in these notes.

Enbrethiliel of Sancta Sanctis blog: the art of Catholic prose

Sancta Sanctis blog is a written by a professional freelance writer and traditionally-minded Catholic.  The blog’s author is Enbrethiliel and her icon is a young lady playing a classical guitar.   I do not know Enbrethiliel personally, but I read a few of her posts, and from them I learned who she is.


The name Enbrethiliel is probably a shortened form of Elbereth Gilthoniel in Tolkien’s Lord of the Rings.  Elbereth is one of Middle Earth’s “gods” who sang the world to existence, based on their knowledge of the Music in the Mind of Illuvatar  (Almighty God).  She is named in Silmarrillion as Varda, the Lady of the Stars, who sits at the right hand of  Manwe–a sitting position similar to that of Christ the King and Mary the Queen in the Union of the Two Hearts of Jesus and Mary:

When Manwe there ascends his throne and looks forth, if Varda is beside him, he sees further than all other eyes, through mist, and through darkness, and over the leagues of the sea.  And if Manwe is with her, Varda hears more clearly than all other ears the sound of voices that cry from east to west, from the hills and the valleys, and from the dark places that Melkor has made upon Earth.  Of all the Great Ones who dwell in this world the Elves hold Varda most in reverence and love.  Elbereth they name her, and they call upon her name out of the shadows of Middle-earth, and uplift it in song at the rising of the stars.

So what does the name Enbrethiliel tell us about the lady behind the blog?  She is a literature major and a Tolkien fan.  Her posts are replete with references to Greek tragedies and English epics.  She says she also loves the prose of Chesterton–those long sentences built from words upon words, phrases upon phrases, and clauses upon clauses, until you reach the end of the paradox, and see truth expressed in a single line, in a single DOGMA OF FAITH.  Tolkien does this too at times when he wants to slowly narrate the coming of the dawn on the fields of Rohan or the sudden fall of Baradur, the fortress of Sauron.

Enbrethiliel’s prose has the hallmarks of the writers she admires, but she is her own style–humorous, briliant, frank, sincere.  I love to read her posts, not only to know more about our Catholic Faith in the Philippines, but also to study her prose as a specimen of good blogging.  If she she writes well enough for 30-minute posts, how much more wondrous must it have been to read her more finely crafted pieces, not necessarily those she was paid to write, but those she herself admires and enjoys reading again and again.

Enbrethiliel has a devotion to Immaculate Heart of Mary and the Sacred Heart of Jesus.  Indeed, one of her posts is about the Lady of the Philippines; the others are on St. Faustina and the Devotion to the Sacred Heart of Jesus.  Just as the blogger loves music, she also loves the harmony of the truths of the Catholic Faith.  When she hears a discordant note, as when the Archbishop of Manila recommends the communion by the hand and not on the tongue, she cries out loud.

Sancta Sanctis

I do not know how to translate Sancta Sanctis.  My Latin is still poor.  But Sancta is probably the root of Santa or Saint and Sanctis is the root of sanctity.  So the probable translation is “from holiness to holiness,” a growth in holiness.

What does the name Sancta Sanctis say about the author?  The author loves Latin.  She says she always have the Latin Grammar book at her side.  So probably she speaks and writes well in Latin, which is handy for a literature major who would never be satisfied until she reads the original, untranslated texts: Dante’s Purgatorio in Italian and San Juan de la Cruz’s poems in Spanish.

I haven’t read her post about the traditional mass, though, since she appears  to go only to a Novus Ordo mass; for otherwise, the communion by the hand would not be an issue for her.  But I am sure, she would love to be in a Latin mass if it is in her parish.

Holiness to holiness.  Enbrethieliel wants to grow in holiness.  Many of her posts are about saints, our models for holiness.  Her favorite saint is St. Therese of Liseux.  She also once posted about her devotion to St. Thomas More: she asked him to treat her like one of his daughters, and help her become a literature major.  Her prayer was granted, but she admitted that her fervor has waned.  She wants to bring it back.

I enjoyed reading Enbrethiliel’s Sancta Sanctis blog.  I am still reading her older posts: they never grow stale, for they are not news to be read today and forgotten tomorrow; her posts are ever new.  Like Wordsworth watching daffodils, I read and read but little thought, what wealth this blog to me had brought.

Life and Works of the Jesuit Canonist and Cartographer, Fr. Pedro Murillo, S.J. at the Yuchengco Museum, Makati City

The Spanish Embassy in cooperation with PHIMCOS (Philippine Map Collectors Society) has put up a map exhibit at the Yuchengco Museum, corner Ayala Avenue and Gil Puyat (Buendia).

Aside from the exhibit of 60 maps and prints, the famous Pedro Murillo Velarde map of 1744 is on display. This map (made of rice paper) is what was included in his HISTORIA DE LA PROVINCIA DE PHILIPINAS DE LA COMPANIA DE JESUS. THE BOOK AND MAP WAS WORKED ON BY FILIPINO ARTIST, ENGRAVER AND

Aside from the exhibit a talk on the Life and Works of the famous Jesuit Cannonist and Cartographer (of which of you assisted me in locating some pertinent information) will be delivered on Saturday afternoon 3:30 to 5:00 PM, the general public is invited. A light merienda will be served after the talk, compliments of the Spanish Embassy.

Source: Padre Faura’s Notebook

Fr. Timoteo Ofrasio, S.J., to celebrate traditional latin low mass on the Feast of St. Ignatius of Loyola at the Divine Mercy Church at Sikatuna, Quezon City

My friends and I attended the traditional latin high mass yesterday at the Parish of the Lord of Divine Mercy at Sikatuna, Quezon City.  The officiating priest was Fr. Michell Joe Zerrudo.  In his homily, Fr. Zerrudo announced that this Friday, 31 July 2009, the Feast of St. Ignatius of Loyola, he invited a Jesuit to celebrate a Traditional Latin low mass at 8 a.m.  The Jesuit’s name is Fr. Timoteo (Tim) Ofrasio, S.J.

Fr. Zerrudo said that Fr. Tim was a professor in theology and an expert in liturgy after Vatican II.  Fr. Tim is also composer.  Fr. Zerrudo sang a few lines (I forgot the lines) and he said that was the song Fr. Tim composed. (The other songs I found from OPM were “Paghahandog sa sarili” and “Panalangin sa Pagiging Bukas Palad”).  Fr. Zerrudo said that the interest of Fr. Tim on the Traditional Mass is itself a story of grace.

I do not know Fr. Tim personally, nor I have ever seen his face.  But I shall definitely be there at Sikatuna this Friday to see a rare and beautiful sight: a Jesuit celebrating the traditional latin mass on the Feast of St. Ignatius of Loyola.  This is the mass St. Ignatius and his companions knew and defended with their lives from the attacks of the Protestant reformers who denied the sacrificial nature of the mass and the reality of the transubstantiation of the bread and wine into the Body and Blood of Christ, as taught by the Council of Trent (hence the name Tridentine Mass).  This is the mass that Magellan heard when he set foot at Limasawa, at the start of the colonization of the archipelago and the conversion of our forefathers to the Catholic Faith.  This is the mass the Jesuits celebrated 150 years ago when they set foot again in the Philippines after their suppression and founded Ateneo Municipal de Manila, which later became the Ateneo de Manila University.  This is the mass Jose Rizal heard in his youth in Ateneo and in his cell in Dapitan and in Fort Santiago.  So what could be more apt way to celebrate the Ateneo de Manila University’s sesquicentennial than for a Jesuit to celebrate the Traditional Latin Mass in the Feast of St. Ignatius of Loyola?

Here is Fr. Tim Ofrasio’s address:

Fr. Timoteo JM. Ofrasio, S.J.

Email Address:

Professor of Liturgy and Sacraments at Loyola School of Theology, Ateneo de Manila University, Loyola Heights, Quezon City

Fr. Adolfo Nicolas, S.J, quotes Popes Benedict XVI and Paul VI in his Keynote Address at the Ateneo de Manila University

Last 13 July 2009, Fr. Adolfo Nicolas, S.J., the Jesuit Superior General, made a keynote address on the Challenges and Issues in Jesuit Education held at the Ateneo de Manila University.  The full text is available at the Philippine Jesuits website here.

My interest is only on the paragraphs where the Father Superior General quotes Pope Benedict XVI.  It is heartwarming to know that the Father General is doing his best to lead the Jesuit army under the banner of the Pope, as St. Ignatius envisioned the Society of Jesus.  Here are my excerpts:

(9) I think the key to understanding the word “Frontiers” is to return to what the Holy Father said when he addressed us Jesuits during the recent 35th General Congregation. Many of you are very familiar with this wonderful speech, when Pope Benedict XVI said to us, and by extension, to all of you: “The Church needs you, counts on you, and continues to turn to you with confidence, particularly to reach the geographical and spiritual places where others do not reach or find it difficult to reach.” (Allocution, No. 2) “The geographical and spiritual places where others do not reach or find it difficult to reach”: these places are our “frontiers.”

(37) Perhaps I can best explain by referring to some concrete ideas taken from the recent and very rich new encyclical of Pope Benedict XVI, Caritas in Veritate.

(38) First, the Holy Father, reflecting on Pope Paul VI’s teaching in Populorum Progressio in the light of our present globalized world of inter-connection, makes this striking statement: “As the society grows ever more globalized, it makes us neighbors but it does not make us brothers. ” (CiV, 19). Reason, he says, can grasp “the essential of equality” of people, our disciplines and technologies can help us control our “civic coexistence,” but the felt sense and conviction that others are really my family, my brothers and sisters, for whom I am responsible, can only come with an experience in the heart of God’s fatherly love for all. How deeply do we reach the young people entrusted to us, so that as we give them rigorous intellectual and professional training, we go further and touch them “at the level of the heart,” to use the Holy Father’s words? (CiV, 20)

(39) Second, Pope Benedict quotes Paul VI, who said very truly: “the world is in trouble because of the lack of thinking.” (CiV53). This is one of the convictions of the Holy Father throughout his encyclical: the present world economic crisis and the continued suffering of millions reveals to us that many of our old solutions do not work, and require new solutions based on deeper, more adequate, more creative ways of understanding the many complex realities of human life and the world: business, finance, culture, the role of the State and politics, the environment, the family, migration, international relations and cooperation, human rights and duties, the very meaning of what it means to be human. Here is a clear call to depth: How can our universities, with all the gifted and highly trained intellectuals, teachers and researchers in them, promote still deeper reflection and research into these crucial areas on which the creation of a better future for the world depends?

(40) Finally, in this encyclical in which the Holy Father memorably describes globalization as the “explosion of worldwide interdependence,” (CiV 33), it is not surprising that he calls for a similar kind of inter-dependence and cooperation in the search for truth in love. “In view of the complexity of the issues,” he writes, “it is obvious that the various disciplines have to work together through an orderly interdisciplinary exchange. . . in a collaborative effort to serve humanity.” (CiV 30, 31) How can our Jesuit universities—the word “university” itself shares the same root as “universal”—heed this practical call to universality, breaking out of parochial enclaves of disciplines, departments, universities, and even countries to engage in the kind of collaborative work that is a service of the future of our people and our world? How can the Jesuit universities in the Philippines, for example, deepen their commitment to the very promising, but still fragile collaborative efforts, for example, of AJCU-EAO?

(41) If our universities can deepen formation and intellectual work, and make more truly collaborative and universal our work together, our universities will truly serve the Church’s mission of integral human development, and at the same time, give a convincing witness in today’s secularized world of the presence of the life-giving love and truth at work in the Church.

Commission on Liturgy of the Diocese of Baguio City, Philippines: Introduction to the Traditional Latin Mass

by Fr. Andres M. Cosalan, Jr. (March 04, 2009)

Filipinos today are not familiar with the TRADITIONAL LATIN MASS. Those who grew up in the 50’s and 60’s would have faint memories of how the Holy Mass then was celebrated: “The priest had his back on the people, mumbling Latin prayers, and the people remained silent most of the time during the liturgy.


The traditional Latin Mass originated in Rome.  When St Paul wrote his letter to the Romans around 58 A.D., there was already an existing Christian community there for some time.  The Holy Masss, which is the celebration of the Eucharist, was simpler then and said in Greek, the popular language throughout the Roman Empire.  through the centrureis, however, rites and customs were introduced into the Holy Mass, and Latin eventually became the language of the liturgy.  The popes, who were the bishops of Rome, now and then, set regulations that gradually shaped the Latin Mass.

By the sixteenth century, Pope St. Pius V issued the Roman Missal that would be used for the Latin Mass.  This was a revision of earlier missals, and since this was in line with the reforms of the Council of Trent (1545-63), the traditional Latin Mass was also called the TRIDENTINE MASS.

The Second Vatican Council (1962-65) called for a reform of the liturgy of the Church.  This would include a revision of the traditional Latin Mass.  Pope Paul VI came up with a new rite of the Holy Mass with the issuance of the 1969 Roman Missal (Novus Ordo).  The traditional Latins Mass was then restricted.  The new rite became more popular, since the Holy Mass could also be celebrated in the vernacular.

There are Catholics in many parts of the world who have continued valuing the traditional Latin Mass.  It is for this reason that the recent popes have called for a wider use of the traditional Latins Mass.  Pope John Paul II in 1984 granted permisson to celebrate the traditional Latin Mass and in 1988 exhorted bishopes to be accomodating on this matter.

Finally, on July 7, 2007, Pope Benedict XVI came up with his apostolic letter concerning the traditional Latin Mass – SUMMORUM PONTIFICUM.  The Holy Father wrote that the traditional Latin Mass was “never abrogated” and that it would be the “extraordinary form” of the Roman Rite of the Mass while the Novus Ordo would be the “ordinary form” of the same Rite.  Any priest then may celebrate the Holy Mass in any of these forms without special permission from authorieties.  Likewise, lay people may request priests to celberate the traditional Latin Mass for them.


What are the differences between the traditional Latin Mass (TLM) and the Novus Ordo (NvOr)?  There are big and small differences.  Here are some:

  1. Liturgical Calendar. The TLM uses the liturgical calendar of the Church before the reforms of Vatican II.  The NvOr uses the liturgical calendar reformed after Vatican II, with the removal of introduction of some feasts and seasons.
  2. Prayers of the Mass. The TLM has more references to the sacrificial character of the Holy Mass in its prayers.  It also uses only one Eucharistic Prayer, the Roman Canon.  The NvOr has four possible Eucharistic Prayers, with four others for particular occasions.
  3. Readings of the Mass.  The TLM generally has two Readins and follws a one-year cycle.  It also has a Last Gospel: the reading of the Prologue of the Gospel of John at the end of the Mass.  The NvOr has three Readings for the Sunday Masses and follows a three-year cycle.
  4. Language.  In the TLM, only Latin can be used for the Holy Mass.  In the NvOr, Latin or the vernacular (English, Spanish, Ilocano, Tagalog, Cebuano, etc.) may be used.
  5. Direction of the Celebration.  In the TLM, the priest and the congreagation face the East (ad orientem) from which direction Christ will return, according to biblical tradition.  The altar then is attached to the wall, usually at the eastside of the church.  In the NvOr, the priest ais allowed to face the people (versus populum) for pastoral reasons.  The altar then is set for such purpose.
  6. Active Participation of the Laity.  In the TLM, the idea of active participation of the laity is responding to the prayers when called upon, singing and following with one’s missal.  Silence in most parts of the Holy Mass is considered an interior participation.  In the NvOr, the laity not only respond to prayers and sing during the Holy Mass but even do the REadings (except the Gospel) and lead some prayers.
  7. Reception of Holy Communion.  In the TLM, Holy Communion can be received only on the tongue.  Only the priest can give the Holy Eucharist.  In the NvOr, Holy Communion may be received on the tongue and, depending on the permission of a Bishops’ Conference, also on the hand.  For pastoral reasons, lay Eucharistic ministers may even assist a priest in giving Holy Communion.
  8. Altar Rail.  In chrches and chapels where the TLM is celebrated, an altar rail spearates the sanctuary symbolizing heaven, from the nave, symbolizing the earth.  The Holy Mass is offered on the altar in the sanctuary, and people receive Holy Communion at the altar rail, the “gates” of heaven.  For the NvOr, altar rails have been removed, and people line up to receive Holy Communion from the priest, although forms of respect, like bowing or genuflecting, are expected.


The traditional Latin Mass has two main parts:

  1. Mass of the Catechumens
  2. Mass of the Faithful

The catechumens refer to those who were being prepared for baptism.  In the early church, they were only allowed to participate in the first part of the Mass, after which they were asked to leave before the second part of the Mass started.The faithful refers to the baptized members of the Church.  They participated in both the Mass of the Catechumens and the Mass of the Faithful.  As baptized Christians, they could partake the Sacrament of the Eucharist.

  • Mass of the Catechuments.  Prayers at the Foot of the Altar, Prayers at the Altar, Readings and Homily.
  • Mass of the Faithful. Offertory, Consecration, Communion, Blessing and Last Gospel


When Pope Benedict XVI issued his apostolic letter, Summorum Pontificum, he accompanied it with an explanatory letter addressed to all bishops of the Church.  Here, he addressed two questions raised concerning the traditional Latin Mass:

First: Does not the traditional Latin Mass detract from the liturgical reforms of Vaticna II?

The Pope answered that the traditional Latin Mass was “never abrogated and consequently, in principle, was always permitted… In the history of the liturgy there is growth and progress, but no rupture.  What earlier generations held as sacred, remains sacred and great for us too, and it cannot be all of a sudden entirely forbidden or even considered harmful.  It behooves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.”

Second: Does not the liberal use of the Traditional Latin Mass creat disarray and even division in parish communities?

To this question, the Pope answered: “This fear also strikes me as quite unfounded.  The use of the old Missal (traditional Latin Mass) presupposes a certain degree of liturgical formation and some knowledge of the Latin language; neither of these is found very often.  Already from these concrete presuppositions, it is clearly seen that the new Missal (Novus Ordo) will certainly remain the ordinary Form of the Roman Rite, not only on account of the juridical norms, but also because of the actual situation of the communities of the faithful.

In any case, Pope Benedict XVI also reaffirmed the value and holiness of the Novus Ordo: “Needless to say, in order to experience full communion, the priests of the communities adhering to the former usage (traditional Latin Mass) cannot , as a matter of principle, exclude celebrating according to the new books (Novus Ordo).  The total exclusion of the new rite (Novus Ordo) would not in fact be consistent with the recognition of its value and holiness.


Here is the summary of the regulations set by Summorum Pontificum on the celebration of the traditional Latin Mass (TLM):

  1. Any Catholic priest of good standing may celbrate the TLM privately on any day except during the EAster Triduum (Holy Thursday-Easter Sunday).  there is no need for permission from the Apostolic See or the local Bishop.
  2. Religious communities may celbrate the TLM in their oratories.
  3. In parishes where there is a stable group of faithful who adhere to the TLM, the parish priest should be willing to accept their request for such Mass.
  4. Upon request by the faithful, marriages, funerals and occasional Masses may be celbrated according to the TLM.
  5. The Readings during the TLM may be in the vernacular.
  6. The bishop is strongly requested to satisfy the desire of the faithful for a TLM.  He may even erect a personal parish for such purpose.


  1. Upon entering a Catholic church or chapel, make the Sign of the Cross with the holy water.  This is a simple prayer of faith in the Most Blessed Trinity.  It is also an expression of our belief that Christ redeemed us by His death on the cross and His resurrection from the dead.  The holy water reminds us of the Sacrament of Baptism by which we became children of god and members of His family, the Church.
  2. Make a genuflexion in the presence of the Blessed Sacrament.  It is a sign of adoration and respect to the Risen Christ truly present in the Most Holy Eucharist.
  3. Observe modesty even in external attire.  We should not be a cause of distraction, scandal or sin against chastity to others.  Men may not wear shorts.  It is advisable that women wear dresses and use veils.
  4. Observe silence inside the church, since it is primarily a place of prayer.  It is an act of charity not to distrub others who are in prayer.  Cell phones must be deactivated, never used inside churches.
  5. To be able to follow the Tridentine Mass, which is all said in Latin, it would be helpful to use a missal booklet that contains an English translation.


Schedule: Every Sunday, 7:30 A.M. and 3:30 P.M.

Venue: Chapel of Our Lady of Atonement (Back of the Baguio Cathedral).

Source: Rorate Caeli