Petition to save the historic Simbahan ng Balayan church school and convent in Lipa, Batangas

Immaculate Conception Parish Church (Simbahan ng Balayan, Lipa, Batangas

Immaculate Conception Parish Church (Simbahan ng Balayan, Lipa, Batangas

There is a petition circulated by the Lopez of Balayan of Batangas Foundation addressed to Archbishop Ramon Arguelles in

Archdiocese of Lipa: Don’t betray history. Save centuries-old Balayan Church school and convent from destruction


Read more at Monk’s Hobbit blog.

After the RH Bill: The Age of Catacombs

Procession in the catacombs

Procession in the catacombs

Welcome to the Age of Catacombs. The Secular State is now against the Catholic Church in the Philippines. We need to prepare for a long protracted warfare for souls. This is the Year of Faith. This is my proposed battle plan:

For Priests

1. Increase devotion to the Blessed Sacrament and the Mass. Organized groups to make Holy Hours at least once a week or once a month. Encourage proper dress at mass, especially for priests. Encourage kneeling to receive communion and discourage communion in the hand. Use the Nicene Creed and kneel at the mention of Incarnation.

2. Encourage priests and seminarians to wear their cassock as a habit inside and outside the Church. If they don’t believe the idea, they can at least try it for a month and compare the reactions of people to their presence.

3. Revise the seminary formation. A priest should have read all of Summa Theologica before ordination. He must also know how to offer the Holy Sacrifice of the Mass in both ordinary and extraordinary forms. He must also be able to speak, write, and read in Latin.

For the Laity

1. Form confraternities of the holy rosary in every school and parish. UST and the Dominican schools can lead here. The Dominicans wiped out the Albigensian heresy before. They can do so again with the same tried and true method: the rosary. The members promise to say the rosary everyday, as a group if possible.

2. Revise the Religion curriculum taught in Catholic schools for K-12. The curriculum must make sure that at Grade 12, each student should have read all books of the Bible and all articles of the Catechism. They should be able to know whether a statement conforms to the teachings of the Catholic Church or not and answer True or False accordingly. Or better yet, they should be able to cite the actual passage of the Catechism.

3. Form Catholic apologetics groups in every college. A Chesterton Society used to exist in Ateneo de Manila. Debating for the sake of debating is useless unless it is done with charity, and with the purpose of conversion to the Catholic Faith.

4. Encourage more women to spend more time at home, so that they become the primary educators of their children. The formation of children should not be relinquished to house helpers. “The hand that rocks the cradle is the hand that rules the world.”–William Rose Wallace.

5. Encourage religious orders to analyze their histories. They should ask the following questions: “When was our order at the peak of its numbers and spiritual strength? What did we do then? When was our order at the lowest in numbers and spiritual strength? What did we do then?” By this simple exercise, the religious orders would know in a very scientific manner substantiated by history how to increase their numbers and spiritual strength.

6. Read more Papal Encyclicals and less newspapers. Read more about the history of the Catholic Church. Read the lives of Saints instead that of movie stars.

7. Read St. Ignatius’s Guide for Thinking, Judging, and Feeling with the Church.

Transforming Earth Hour as the Hour of Creation

If you are supporting Earth Hour, do it for a more edifying purpose: gather the family members, turn off the electric lights, light the candles, and pray the Holy Rosary. Then read the first chapter of the Book of Genesis:

“In the beginning, when God created the heavens and the earth— 2* and the earth was without form or shape, with darkness over the abyss and a mighty wind sweeping over the waters—b 3Then God said: Let there be light, and there was light.c 4God saw that the light was good. God then separated the light from the darkness. 5God called the light “day,” and the darkness he called “night.” Evening came, and morning followed—the first day….*”

The Earth Hour becomes the Hour of Creation. The Church for centuries has adopted pagan practices but baptizing them with Christian meaning, in the same way as the Church accepts Gentiles and baptizes them as Christians. We can adopt the secular practice of the Earth Hour and turn it into a Christian practice. The Book of Genesis is the First Reading in the Easter celebration, that is why before Easter Sunday, it is Black Saturday, and on Easter Eve mass, the Church is dark, to symbolize the darkness of sin that covers the entire world.

Then read the Prologue of John in Chapter 1:

“In the beginning* was the Word,
and the Word was with God,
and the Word was God.a
2He was in the beginning with God.
3* All things came to be through him,
and without him nothing came to be.b
What came to be 4through him was life,
and this life was the light of the human race;c
5* the light shines in the darkness,d
and the darkness has not overcome it….”

The Earth Hour becomes the Hour of Creation, as Sunday, through the Resurrection of Christ, became the day of the New Creation; the Hour of the New Creation is better designated to the first hour of Easter Sunday. The light of Christ shines in the darkness and the darkness has not overcome it. You see this in the seal of Ateneo de Manila University and Manila Observatory. The light of the world is not the sun but IHS, Christ. It is the Mystery of Incarnation. Gazing at the whole world–the Earth–is one of the spiritual exercises of St. Ignatius: to see the world as the Holy Trinity sees it. That is why, the Jesuits produced the greatest geographers like Mateo Ricci, because geography is an aid to the Spiritual Exercises. The Holy Trinity sees the world of men engulfed by sin. And so the Holy Trinity decides to send the Second Person of the Trinity, God the Son, who became flesh in the Person of Christ.

These prayers, readings, and meditations would fill a whole hour. Many indulgences can be obtained here from the praying of the rosary, the 30-minute reading and meditation of the scripture–and more if done in front of the blessed Sacrament in a Holy Hour.

A blessed Hour of Creation to all.

Blessed Sacrament was stolen from the Shrine of the Divine Word

Below is a distressing news from Carlos Palad:

I just learned this afternoon that, just this week (Monday, I think), the Blessed Sacrament was stolen from the Shrine of the Divine Word inside the Christ the King Seminary Compound of the Society of the Divine Word (SVD) along E. Rodriguez Sr. Ave.

This incident is most distressing because it occurred inside what is supposedly a guarded compound, a seminary no less.

Furthermore, this is — as far as I know — the third theft of the Blessed Sacrament that has occured in the past few months in the Quezon City-Manila area. Holy Trinity Church in Balic-Balic, Sampaloc (which has had thefts of the Blessed Sacrament at least thrice before) and Christ the King in Greenmeadows have also experienced this sacrilege.

Let us make acts of atonement and penance for these outrages.

St. Ignatius of Loyola: Rules for Thinking, Judging, and Feeling with the Church

  1. With all judgment of our own put aside, we ought to keep our minds disposed and ready to be obedient in everything to the true Spouse of Christ our Lord, which is our Holy Mother, the hierarchical Church.
  2. We should praise confession to a priest, reception of the most Sacred Sacrament once a year, and much more once a month, and still more every week, always with the required and proper conditions. [even more daily reception of the Blessed Sacrament if it be appropriate].
  3. We should praise frequent attendance at Mass; also, chants, psalmody, and long prayers inside and outside the church; and further, the schedules setting the times for the Divine Office as a whole, for prayers of every kind, and for all the canonical hours.
  4. We should strongly praise religious institutes, virginity and continence, and marriage too, but not as highly as any of the former.
  5. We should praise the vows of religion, obedience, poverty, chastity, and vows to perform other works of supererogation which conduce to perfection. We should remember, too, that just as a vow is made in regard to matters which lead toward evangelical perfection, so vows ought not to be made with respect to matters that withdraw one from it, such as to enter business, to get married, and the like.
  6. We should praise relics of saints, by venerating the relics and praying to the saints. We should extol visits to stational churches, pilgrimages, indulgences for jubilees and crusades, and the lighting of candles in churches.
  7. We should praise precepts of fast and abstinence, for example, in Lent, on ember days, vigils, Fridays and Saturdays; also penances, not only interior but also exterior.
  8. We ought to praise the ornamentations and structures of churches; also images, and their veneration according to what they represent.
  9. Lastly, we should praise all the precepts of the Church, while keeping our mind ready to look for reasons for defending them and not for attacking them in any way.
  10. We ought to be more inclined to approve and praise the decrees, recommendations, and conduct of our superiors than to speak against them. For although some of these acts are not or were not praiseworthy, to speak against them either by preaching in public or by conversing among the ordinary people would cause more murmuring and scandal than profit. And through this the people would become angry at their officials, whether civil or spiritual. However, just as it does harm to speak evil about officials among the ordinary people while they are absent, so it can be profitable to speak of their bad conduct to persons who can bring about a remedy.
  11. We ought to praise both positive theology and scholastic theology. For just as it is more characteristic of the positive doctors, such as St. Jerome, St. Augustine, St. Gregory, and the rest to stir up our affections toward loving and serving God our Lord in all things, so it is more characteristic of the scholastic teachers, such as St. Thomas, St. Bonaventure, the Master of the Sentences, and so on to define and explain for our times the matters necessary for salvation, and also to refute and explain all the errors and fallacies. For the scholastic teachers, being more modern, can avail themselves of an authentic understanding of Sacred Scripture and the holy positive doctors. Further still they, being enlightened and clarified by divine influence, make profitable use of the councils, cannons, and decrees of our Holy Mother Church.
  12. We ought to be on our guard against comparing those of us who are still living with the blessed of the past. For no small error is made when one says, for example, “He knows more than St. Augustine,” or “He is another St. Francis, or even more,” or “He is another St. Paul in goodness, holiness, and the like.”
  13. To keep ourselves right in all things, we ought to hold fast to this principle: What I see as white, I will believe to be black if the hierarchical Church thus determines it. For we believe that between Christ our Lord, the Bridegroom, and the Church, his Spouse, there is the one same Spirit who governs and guides us for the salvation of our souls. For it is by the same Spirit and Lord of ours who gave the ten commandments that our holy Mother Church is guided and governed.
  14. It is granted that there is much truth in the statement that no one can be saved without being predestined and without having faith and grace. Nevertheless great caution is necessary in our manner of speaking and teaching about these matters.
  15. We ought not to fall into a habit of speaking much about predestination. But if somehow the topic is brought up on occasions, it should be treated in such a way that the ordinary people do not fall into error, as sometimes happens when they say: “It is already determined whether I shall be saved or damned, and this cannot now be changed by my doing good or evil.” Through this they grow listless and neglect the works which lead to good and to the spiritual advancement of their souls.
  16. In the same way we should notice with caution that by speaking much and emphatically about faith, without any distinction and explanation, we may give the people an occasion to grow listless and lazy in their works, wither before or after these persons have a faith which in informed by charity.
  17. Similarly, we ought not to speak so lengthily and emphatically about grace that we generate a poison harmful to freedom of the will. Hence one may speak about faith and grace as much as possible, with God’s help, for the greater praise of his Divine Majesty; but not in such ways or manners, especially in times as dangerous as our own, that works and free will are impaired or though worthless.
  18. It is granted that we should value above everything else the great service which is given to God because of pure love. Nevertheless we should also strongly praise fear of his Divine Majesty. For not only is filial fear something pious and very holy, but so also is servile fear. Even if it brings a person nothing better or more useful, it greatly aids him or her to rise from mortal sin; and once such a one has risen, one easily attains to filial fear, which is wholly acceptable and pleasing to God our Lord, since it is inseparably united with love of him.

Source: Catholic Rules of Orthodoxy