Latin Mass (ordinary form) at Ateneo de Manila High School on September 29, 2011 (Feast of the Archangels)

Latin Mass (ordinary form) at Ateneo de Manila High School on September 29, 2011 (Feast of the Archangels)

Latin Mass (ordinary form) at Ateneo de Manila High School on September 29, 2011 (Feast of the Archangels)

Ateneo Latin Mass Society: Homily for the Memorial of St. Augustine of Hippo by Fr. Tim Ofrasio, SJ

For the Memorial of St. Augustine of Hippo
Bishop and Doctor of the Church
Sir 39, 6-11; 1 Jn 4, 7-16; Mt 23, 8-12

by Fr. Tim Ofrasio,SJ
Latin Mass (Ordinary Form) at the Ateneo de Manila High School Chapel of the First Companions, 25 August 2011

Fr. Tim Ofrasio, SJ celebrating Latin Mass (Ordinary Form) at Ateneo de Manila High School Chapel of the First Companions, August 25, 2011.

Fr. Tim Ofrasio, SJ celebrating Latin Mass (Ordinary Form) at Ateneo de Manila High School Chapel of the First Companions, August 25, 2011. Photo by Dinky Nievera.

“Nos fecisti ad te et inquietum est cor nostrum donec requiescat in te.”
“Thou hast made us for Thyself, O Lord, and our hearts are restless until they rest in Thee.”
“Nilikha Mo kami para sa Iyong Sarili, O Panginooon, at hindi palagay ang aming puso hangga’t hindi ito bumabalik sa Iyo.”

Dear brothers and sisters in Christ,

You probably recognize this beautiful quote; it is from Book One, chapter One of the Confessions, written by the saint we honor in this Mass today. It aptly summarizes our deep human longing to find perfect contentment and satisfaction that no one and nothing in this world can ever give us. Saint Augustine felt this inner restlessness in the 4th century; we still feel it now in the 21st century. It is the soul tending towards God.

In just two days, on August 27, we will remember St. Monica, and the day after, on August 28, her son, St. Augustine: their testimonies can be of great consolation and help for many families also of our time.i

Monica, born in Tagaste—in present-day Souk-Arhas, Algeria—of a Christian family, lived her mission of wife and mother in an exemplary way. She helped her husband Patricius to discover little by little the beauty of faith in Christ and the strength of evangelical love, capable of overcoming evil with good.

After her husband’s premature death, Monica dedicated herself courageously to the care of her three children—two boys and a girl—among them Augustine, who in the beginning made her suffer with his rather rebellious temperament. As Augustine himself would later say, his mother gave him birth twice; the second time required a long spiritual labor, made up of prayer and tears, but crowned in the end by the joy of seeing him not only embrace the faith and receive baptism, but also dedicate himself entirely to the service of Christ.

How many difficulties there are also today in family relationships and how many mothers are anguished because their children choose mistaken ways! Monica, a wise and solid woman in the faith, invites them not to be discouraged, but to persevere in their mission of wives and mothers, maintaining firm their confidence in God and clinging with perseverance to prayer.ii

As to Augustine, his whole life was an impassioned search for truth which initially led him to teachings that intoxicated him and gave him great acclaim and human wisdom, but which nonetheless left him empty and restless deep inside. He felt within himself an unnamable void that needed to be filled. In the end, not without a long interior storm, he discovered in Christ the ultimate and full meaning of his life and of the whole of human history. In adolescence, attracted by earthly beauty, he “fell upon” it—as he says honestly (Conf 10, 27-38)–-selfishly and possessively with behavior that caused some sorrow in his pious mother.
But through a toilsome journey, thanks also to her prayers, Augustine opened himself ever more to the fullness of truth and love, to the point of conversion, which occurred in Milan, under the guidance of St. Ambrose, the great bishop of Milan.

Thus Augustine remains for us as model of the way to God, the supreme truth and good. Tardius te amavi”, “Late have I loved Thee,” he wrote in his famous book of the Confessions, “Late have I loved Thee, O Beauty so ancient yet ever so new, too late have I loved Thee… For behold You were within me, and I outside; and I sought You outside… You were with me and I was not with You… You called and cried to me and broke open my deafness: And You sent forth Your beams and shone upon me and chased away my blindness” (ibid.).

It was only then that he realized what the emptiness and restlessness he felt inside himself meant: it was the absence of God in his life, and when he found Him at last, he could exclaim, “Thou hast made us for Thyself, O Lord, and our hearts are restless until they rest in Thee.”
This is the reason why one image of St. Augustine depicts him with his right hand raised to heaven, holding a heart—his own restless heart—on fire. It is also the symbol of our own innermost desire: to be one with God. For, isn’t it true that we all somehow feel a restlessness deep within that could not be satisfied by material goods nor be assuaged by our achievements? There is always that hankering for something more. And so we spend our life running after that undefinable something more, which Augustine aptly describes as “you were within me, and I outside; and I sought you outside …” Even in our prayer, we feel that God is not within us; He seems to be outside of us.

Marahil, ang dahilan kung bakit ganito ang nararamdaman natin ay sapagka’t hindi pa natin ganap na naisususko ang sarili sa Kanya; hindi pa tayo ganap na namamatay sa sarili tulad ng dapat maganap sa nagnanais sumunod sa Kanya. We find it difficult to die to self because it is quite harrowing to have our selfish heart torn by the roots and have it replaced by a heart that lives for God alone. In other words, we have not yet been given the grace to experience true conversion.

Brothers and sisters, we will probably spend our lifetime hankering for this perfect contentment and peace longed for by our heart. It calls for conversion, and we cannot will it; it is only God’s grace and mercy that will do it. But at least, we could desire it, and in this Eucharist, let us—through the intercession of St. Augustine and St. Monica—ask for the grace to desire it.
Praised be Jesus Christ.

Ateneo Latin Mass Society: Homily for the Solemnity of St. Ignatius of Loyola by Fr. Timoteo Ofrasio, SJ

31 July


by Fr. Timoteo Ofrasio, SJ
Latin Mass (Ordinary Form) at the Ateneo de Manila High School Chapel of the First Companions, 28 July 2011, 6:30-7:30-pm.

Fr. Tim Ofrasio in a Latin Mass (Ordinary Form) at Ateneo de Manila High School, 28 July 2011

Fr. Tim Ofrasio in a Latin Mass (Ordinary Form) at Ateneo de Manila High School, 28 July 2011. Photo by Dinky Nievera.

The saint we commonly know as Ignatius of Loyola was born Iñigo López de Loyola in all probability in the year 1491, the last and youngest son of Beltrán Ibáñez de Oñáz and Marina Sánchez de Licona. He took the name Ignatius about the year 1540 out of devotion to the martyr-saint of Antioch. Around the year 1507, at about 16 years of age, he left his ancestral house for the town of Arévalo to serve at the court of a distinguished Castilian hidalgo, a friend of his father’s, Don Juan Velázquez de Cuellar, the contador mayor or chief treasurer of Castile. His first biographer, Pedro de Ribadeneira, describes the young Iñigo as “a lively and trim young man, very fond of court dress and good living.” A collaborator of Ignatius, Juan de Polanco, tells us that “Iñigo’s education was more in keeping with the spirit of the world than of God; for from his early years, without entering into other training in letters beyond that of reading and writing, he began to follow the court as a page; then served as a gentleman of the Duke of Nájera and as a soldier till the age of twenty-six when he made a change of life.” In Ignatius’ own words in his Autobiography, he was “up to the age of twenty-six…a man given over to the vanities of this world, and took special delight in the exercise of arms, with a great and vain desire of winning fame.” In 1521 while he was at the service of the Viceroy of Navarre, Don Antonio Manrique de Lara, the Duke of Nájera, he fought with others in a bitter resistance against the French troops in the siege of the fortress of Pamplona. The events of that day are well known. A cannon ball of a culverin or falconet passed between the young soldier’s legs, shattering the right one and damaging the other. The disabled Iñigo was out of the fight, and his fall meant the end of all resistance.

His conversion from worldliness to spirituality did not come easy. During his convalescence in the castle of Loyola, he read two books which focused his thoughts on Christ, whom he was to serve so outstandingly well, and on the saints he felt he wanted to emulate. He reflected and questioned himself on the ‘spirits’ he felt were at work within him, some disturbing and some consoling, and learned to distinguish what was authentic from what was false. This experience of ‘discernment’ was to be with him all his life. Renouncing his hopes of a great career, he left the world of human glory to lead a life of prayer and austerity at Manresa, racked by scruples and temptations. This hard apprenticeship, in which God treated him “as a schoolmaster treats a child,” helped him to master his tendency to extravagance and indiscretion.

Deeply sorry for his sins and disorderly life, he asked for the grace to have a horror of the sinful world, but this spiritual introspection was not morbid. Rather, it brought him face to face with Christ on the cross, who had died for his sins. His whole being was alive with the sheer wonder of having been pardoned and saved, and with what he came of speak of as ‘familiarity with God’. “What am I doing for Christ? What shall I do for Christ?” These colloquies of master and servant, friend to friend, reach out beyond the life of Ignatius so that his sins, together with the sins of the human race, are gathered into the redemptive dispensation, the work of the Blessed Trinity. His meditations and the mystical experiences granted him by God made of him an apostle determined, for the love of Christ, to save souls and lead them towards perfection. Later, a number of companions were to share his ideals and in their turn spread and defend the faith by preaching and the ministry of the word, by the sacraments and every form of charitable service. Ignatius never stopped urging them to come ever closer toward the pure love of Jesus Christ, to seek his glory and the salvation of souls until they excelled in the love and service of God. Thus the human dynamism of the convert Ignatius had found its firm and sure direction.

In our present context, how relevant is the experience of St. Ignatius to us who are over five hundred years removed from him and his time? Specifically, what does he say to us as we strive to live out in our daily grind the ideal of being prophets, lovers and dreamers for the renewal of the Church—the same Church which Ignatius so well loved, and for which he founded the Company of Jesus?

For starters, Ignatius was himself a prophet. He discerned the need for renewal for the Church in his time, just as Martin Luther saw the abuses committed by churchmen of his time, and sought change. But while Luther chose to effect change outside the Church, Ignatius sought change within the Church. He felt that a spiritual renewal was in order, and he proposed the fruits of his mystical experience at Manresa to change the lives of individuals—men and women who had influence and who could assist in his perceived mission of change.

Ignatius, too, was a lover – not in the worldly sense by which he understood the word, and probably has progeny to prove it – but in the sense that his worldly love that sought satisfaction in romantic exploits and knightly pursuits was transformed into a deep love for the person of Christ and his kingdom. Thus, from a vain and haughty man of the court skilled in the use of arms and warfare, he offered his sword to the Virgin at Montserrat, and exchanged his fine and elegant garments of a gentilhombre for a poor beggar’s rags. It was his deep love for Christ crucified that inspired him to offer himself completely, asking nothing in return save that of knowing and doing God’s will for him. It was this love burning so ardently in his heart that contaminated and inspired his first companions, not the least Xavier of Navarre, to go on a perilous mission in the unchartered East – India, Japan and China.

Ignatius was a dreamer. He dreamed of conquering kingdoms in the hearts of men and women, and replacing them with the Kingdom of Christ. His meditations on the Kingdom and the Two Standards in the Spiritual Exercises were transformed visions of his court experiences before his conversion. In his own lifetime, he witnessed the young Company of Jesus proclaiming the Kingdom of God in far-off places where only the conquistadores dared to venture – in the New World and in the East Indies. But where the imperial sword cut off life and looted the resources of the natives, his companions sought to defend the defenseless indios and planted in them the seeds of Christian faith. Many of his companions shed their blood for the realization of the dream they shared with him.

Only men and women of vision – men and women who have dreams, who are in love, and who are unafraid to venture into the unknown – can effect change. They are the visionaries who transform the Church in any age in order that the enduring message of the Gospel may speak and be understood by its hearers. The long, colorful, and tumultuous history of the Church bears this out: men and women of vision being catalysts of change: Peter and Paul, Ambrose of Milan, Augustine of Hippo, Francis of Assisi, Catherine of Siena, Ignatius of Loyola, and other great men and women of the Church after him.

I used to believe that compared to the youth of yesteryears today’s young people are devoid of idealism, of vision, of dreams, immersed as they are in the wonders of modern information technology. But the many fine young men and women I have met in my years as a seminary formator, theology professor, and more recently as pastor disproved my belief. Today’s young people—and you who are present here—are still capable of idealism, of vision and of dreams. Your very presence here says that you want to channel your dreams and ideals for the greater glory of God and for the good of this country. If radical leaders can harness the idealism of the young for their own political ends, more so can Jesus Christ our King inspire you and keep your hearts aflame for a greater, more noble venture for an even nobler purpose. He challenges you to follow His Standard, the Standard of the Cross. Unlike other human ventures, yours will not be a lost cause, because it is not self-serving. Our Church today needs young people like you to effect change, to strive for renewal. It will not be an easy task, but our Commander-In-Chief has already triumphed, and our victory is assured. Can you and will you, like Saint Ignatius of Loyola, follow Him? Praised be Jesus Christ!

Latin Mass (Ordinary Form) at Ateneo de Manila High School on August 25, 2011, 6:00-7:30 pm

Latin Mass at Ateneo High School for the Feast of St. Augustine of Hippo

Latin Mass at Ateneo High School for the Feast of St. Augustine of Hippo, August 2011

Everyone is invited to a Latin Mass on Thursday, 25 August 2011,
6:00-7:30 pm at Ateneo High School Chapel of the First Companions. It will be a sung mass (missa cantata) in the ordinary form of the Roman Rite. This mass is a votive mass in honor of St. Augustine of Hippo, Doctor of the Church. The priest celebrant is Fr. Timoteo Ofrasio, SJ, professor of Liturgy at the Loyola House of Studies.

6:00-6:20 pm Rehearsal in the singing of the mass responses and the other chants
6:20-6:30 pm Prayers before the mass
6:30-7:30 pm Latin Mass
7:30-7:40 pm Prayers after the mass

The mass is sponsored by the Ateneo Latin Mass Society. Donations for
mass intentions are welcome. The mass intentions will be read before
the mass.

Sincerely yours,

Dr. Quirino Sugon Jr.
Ateneo Latin Mass Society

Fr. Tim Ofrasio celebrating the ordinary form of the Roman Rite in Latin at the Ateneo de Manila High School Chapel

Fr. Tim Ofrasio celebrating the ordinary form of the Roman Rite

Latin Mass in Ordinary Form in Ateneo de Manila University High School on July 28, 6:00-7:00 p.m.

From the Ateneo Blueboard:

Everyone is invited to a Solemn High Mass in Latin in Ordinary Form (Novus Ordo) on Thursday, July 28, 2011, 6:00-7:00 p.m. at the Chapel of the First Companions in Ateneo High School.  This is a votive mass in honor of St. Ignatius of Loyola.  The priest celebrant will be Fr. Tim Ofrasio, SJ, Professor of Liturgy at the Loyola House of Studies.

The mass responses will be sung and the choir shall sing the chants in Missa de Angelis.

Those interested may like to confirm their attendance by sending an email to the  the ALMS coordinator:

Dr. Quirino Sugon Jr.

Ateneo Latin Mass Society

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Chapels in Ateneo de Manila University High School: Chapel of the First Companions and Chapel of St. Stanislaus Kostka

Chapel of the First Companions in Ateneo de Manila University High School