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    A monthly newsletter for Filipino Traditionalists Volume 1, Issue 12

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    A monthly newsletter for Filipino Traditionalists Volume 1, Issue 12

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    398 views16 pages

    Anamnesis 1.12

    Uploaded by

    Siniculus
    A monthly newsletter for Filipino Traditionalists Volume 1, Issue 12

    Copyright:

    © All Rights Reserved
    Download as PDF or read online from Scribd
    Flag for inappropriate content
    of 16
    GLORY, PRAISE AND HONOUR TO THEE, 0 Ki thelr glad and sweet hosanna’s song Hall Ki Name of the Lor, 0 Blessed King. The Angel host and hymns. On Thy way to on high, Thelr poor homage pleased Thee, O that wecan bring Glory of high blood hath made the He brews, behold the merciful Passover maketh us Hebrews. May the glorious in the lands to be con quered go over to the heavens, the nourishing vireue graspeth us from disgraceful vices. May we children from wickedness be shriveled by virtue, grant that which the Fathers held, so ated things With palms the Jews went forth to meet hey crowned Thee with p cious King i, the Redeemer: to that we may hold these again. Let we be un worthy from the craft of the merciful Fathes mmayeth Thy holy grace after them haul us. May Thou be a merciful rider, and may we be Thine foal, the city of God ro be revered mayeth bind uswith Thee, Glory, praise and honour to"Thee, O King O Chris, the Redeemer! APRAYER FOR PRIESTS Prernal Priest, keep all Thy priests within the shelter of ‘Thy Sacred Hea may harm chem. Keep anointed hands which daly couch Thy Sacred Body. Keep tunsullied their lips parpled with Thy Precious Blood. Keep pure and unearthly their hearts sealed with the sublime marks of Thy glorious priesthood. Let Thy holy love sur- round them and shield them from the world’s contagion, where none unstained their Bless their labours with abundant fruit, and may the souls to whom they hav ‘ered be here below their joy and consolation and in Heav- en cheir beautiful and everlast- ing crown. Ame A monthly newsletter for Filipino Traditionalists Anamnesis April In this issue Month of the Holy Eucharist 3 chidren 1_W_ Wednesday in Holy Week (miércoles santo) | 15 of the disembowelled 2 1 Maundy Thursday (jueves santo) | 1 0455 Maurice Joseph M.Almadrones | 3 F Good Friday (viernes santo) | 1 LASS ae 4S Holy Saturday (sabado de gloria) | 1(1ass eso G. Allerte : . , . 5 | Riza’ Passion Sunday 5_S_Easter Sunday (domingo de pascua) | 1 Ass aes 6 MM Monday within the Octave of Easter | 155 Jesson G, Allert 7 T ‘Tuesday within the Odtave of Easter | 1 CLASS sek vei 8 W Wednesday within the Odtave of Easter | 1 1455 AdGiristam per Deiparam | 9” T ‘Thursday within the Octave of Easter | 1(14sS The Anamnesis|s 2 manthly 10 F Friday within the Octave of Easter | 1 (LASS ‘newsletter published online fo 115 Saturday within the Odave of Easter | 1 (LASS ‘ere fears nee 12_5 Low Sunday (domingo en albis) | 1 ASS 10 God trough Saced Tradition nee Sache seats montold time-honoured | 13M Saint Hermenegilel M. [3 Cass aresionsio tesePhilginelss, | M4 T SAINT PETER GONZALEZ aka SAINT ELMO C. [3 CASS 15 W Feriain Eastertide T SAINT THURIBIUS OF LIEBANA B.C. | 3 (LASS F SAINT MARY ANNBE OF JESUS V, |3 CLASS 18 S_ Feria in Eastertide | 4.455 5 M 5 Second Sunday after Faster | 2455 Feria in Eastertide | 4 (LASS 21 T Saint Anselm B.C. D. | 3 C14ss 22 W Saints Soter & Caius Popes, Min. | 3 (L455, 23. T_ Feria in Eastertide(S, George M.) | 4 (LASS 24 F Saint Fidelis of Sigmaringa M. | 3 (LASS 5 Saint Mark Fu [21485 — {Greater Litai 26S Third Sunday after Easter | 21455 27 M sain THURIBIUS oF MoGROVESO B.C. | 28 7 saint pruDENTIvS M. | 3 CLASS 29 W. Saint Peter M. | 3 (Ass 30 T Saint Catherine of Siena V; | 3 CLASS as in nouoracte & sMtats CAPs are prope othe Philippine Islands either the eank an the oF the proper prayers and texts ae diffrent from those indicted in the Mil Feasts enclosed in (parentheses) are commemorations. Only those commemorations fling on. fil day are given VOLUME 1, ISSUE 12 Anamnesis Children of the disembowelled Maurice Joseph M. Almadrones ROVIDENTIAL AND EXTRAORDINARY ARE TWO WORDS WE CAN tuse to pai not probably’ che greate been guaranteed to his crimes. But before that took him. On his last Saturday, his, body, while he evacuated his bowels at the back of out of him. Thus he died. —JGA retribution ove Blood and stool flowe Confronted by two Jehovah's Wie: nesses, I gave them a question that they could never ever answer with a direct and substantial point: By whose authority do you say thar you hold the truth thar is taughr in the Scriprure? You say Christ, bur you cannor even trace your church from Christ because in the last 1900 years you were not yer in existence, noe organ: ised, nor called yourselves formally as the witnesses. Does thar mean that from the time Christ commissioned His Apostles, there was a sudden historical gap until later when your church arase, 1900 years laters! They cannot even answer clearly two verses: "I and the Father are one” (Jn. 10, 30) and "In the beginning was the Word, and the Word was with God, and the Word was God’ (Jn. 1, 1). Concerning the death of Arius, one of the greatest heresiarchs, if in Christendom. Vietory seemed to have oul happen, divine Is burst out of his. Mr onstantine’s Forum, these, they say thar Jesus is never equal with the Father since how could the Fa ther order Someone who is equal with Hime Thar is an odd one. Haven't they heard of: “The Lord said to my Lord: Sit Thou at My right hand: Untill make Thy enemies Thy footstool” (Ps. 109, 1)? They told me: Don't you know that itis forbidden in the Bible to call anyone else "Father"? Then why do you call your priests “Pathe”? asked back: Do you call your biological father the same? ‘Then why shun us for calling our spiritual fx thers the sume when it is written that we are “one bread, one body” (1 Car. 10, 17), and that "He is the Vine: we the branch: es" (cf Ju. 15,15). Simply, the Church is not just an assembly ora hall, but a Family for “we are called tobe sons of God” (1 Jn Children | continued on p16 Antonto MuXoz Draratn, La conversién de Recaredo (1888) SENADO DE ESPANA t CCathaicis inthe Philipines is slowly becoming a sartorial ropic We can now speak of religious fashion with «wo seasons: Christ ‘mas and Holy Week. Nominal k Catholics offen just rediscover CChrisianiy during the onus de agsinalo when dawn Masses ate de rigueur. an on Good Fray when processions reach uctacular proportions Teds af Catholicism has become akin othe pro wetbial ble black dress only wom on saceqea we will know into three rays the veil of Veronica. hater. A bit of of light, as can a be seen from the works of Albrecht Diirer and El Greco. When the need to represent these as rays of light in sculpeure became evident, nce. While rencias are generally applicable ro all Potencias | continued onp. 12 history should be helpful fies The three rays, which are called tres literally, bree powers, or pot literally, powers of Chris, have the po theie origins in E \yzantine iconography The Blessed Virgin, the apostles, the an. ixitque Dominus : Facies mea praecedet te, et requiem dabo tibi, Et ait Moyses : Sinon tu ise praevedas, ne educas nos de loco isto, Dixit autem Dominus ad Moy sen: Et verbum istud, quod locutus es, faciam. —Exodi33, 14, 15,17. 8 Anamnesis ICO PEM tc Rea yet tAy COS) Rev. Fr. Michell Joe Zerrudo Christ's glory is His Cross count of the veiling of the crucifixes and sacred images. Once more we are reminded of the prox: imity of Holy Week. In the old calendar, we used to say that we have entered Passiontide. ‘This means thar we begin commemorating the sufferings of our Saviour. Therefore, ‘we mourn over His suffering and death, We also mousn for out sins which brought Him to sulfering. Buc for our Lord, the approach of the days of his suffering is nnocan occasion for sadness. He sad: “The hour is come, that the Son of man should be glorified.” Whar to che world seem to be days of pain and soreow, to the Lord, these ate days of glory. ‘Again, the Lord upsets the thinking of the world. Glory means nid forme. Thus, to the world, ie would mean bonowr, public praise popularity and public adulation. Bur to the Lord, ie would mean humiliation and suffering. In other words, the glory of Christ is the Cross The Cross isthe glory of Christ Iris the way by which He glorifies the Father. Iris the way by which He is glorified by the Father. “Son though He was, He learned obedience by what He suffered and when He was made perfect, He became the source cof eternal salvation forall who obey Him.” The Son of God glori fied his Father by obediently accepring even death, death on the Cross. Every living being values its survival. Bue when the Lord obeyed His Father unto death, He gave greater importance t0 Christ's glory | continued on p.9 VOLUME 1, ISSUE 12 SALT FROM THE DOCTORS Pope St Gregory the Great Homily 18 on the Gospels tleness of God. He came to take away sins, and He saith: Which of you convinceth Me of sin? He Who, through the might of His Godhead, was able to justify sinners, was contented to show by argument chat He was not Himself sinner. Bur exceeding dread is that which fol Joweth. He chat is of God heareth the words of God: ye, there. fore, hear them not, because ye are not of God. If, then, whosoey er is of God heareth the words of God, and whosoever is nor of Him cannothear His words, ler each one ask himself fe, in the ear of his heart, heareth the words of God, and understandeth ‘Whose words they are. The Truth commandeth us to long for a fatherland in heaven, to bridle the lusts ofthe flesh, to turn away from the glory ofthe world, o seek no other man's goods, and to give away our own. Ler each of you, therefore, chink within him: self if this voice of God is heard in the ear of his heart, and ifhe Knoweth already Phe is of God. For some there be, whom it pleaseth noe to hear the commandments of God even with their bodily ears. And some there be, who receive the same with thei bodily ears, but whose heart is far from them, And some also there be, who hear the words of God with joy, so thar they are moved thereby even to tears; bur when their fi of weeping is past they turn again t0 iniquity. ‘They hear not the words of God, who despise ro do them. Therefore, dearly beloved brethren, call up your own life before your mind’ e Homily 18 | contiuedon p. 12 ‘tut appropingua- vit, videns civita- tem flevit super illam, dicens : Quia si cognovisses et tu, et quidem in hac die tua, quae ad pacem tibi: nunc autem abscondita sunt ab oculis tus. Hae 19.4 42: and then ponder with ‘OREMUS. PRO CHRISTIANIS PATIENTIBUS 1 Enrique Simonet LompARDO, Flevit super illam (1892) Musto Dr BELLAS ARTES DE MALAGA VOLUME 1, 18806 12 Anamnesis Passion Sunday narrative |. 5 MAKAMISA José Rizal In the church, a sifing heat Stayed. [twas the principal Mass of the Sunday of the Passion, and the people who did nor fic in the church pe the pieed and made heavy and unbreathable. And i is not because the church of Pili may be small, no; it was the bigg :mospher stand most spacious church thar was had in the province with a very elevated tower from whose summic could be seen in serene clays the city of Manila, The church could contain huddled rogether a ltd eight thousand good Christians, and because Pili had four Masses on Sundays for its twenty-five thousand inhabitants, the reader who is not with events, such as those thar happen in Pili, may be bewildered about why the people flock precisely the principal Mass | ‘Oht Ir appears that The music of the choir did not ler the sentence to finish. At the frst move menrof the censer and upon the echoing in the sacristy of the hand bell, she band, fall of vigous attacked with a furious gallopade as if ro indica that the function ‘was ending and everyone could reiee. Those asleep awoke, the litle energies thar so many hours of heat and inertia left were reanimated in benumbed limbs, and Passion Sunday narrative continvédonp. 14 teres eT Cay CC eau Monro Cones eure ats Eee Oana ACLS iVIVA CRISTO REY! APA Rese AVA MOUSS COR UbGs 9 Christ's glory | p.8 His Father than to His own life. He surren dered His will ro the will of His Father. He offered His life because He loves the Father. In this way, His death becomes lifegiving. Losing Christ's glory | continued on 9.13, Anamnesi VOLUME 1, ISSUE 12 O DE LAZARO iniibig kong mga kapatid, ang dakilang kaamuhan ng Dios. Pumarito siya upang tubusin ang mga kasalanan, at siya ay nag- Sino sa inyo ang mangangatuwiran sa akin ukol sa kasalanant Hindi niya ikinahiya, alinsunod sa wastong pangangatuwiran, na ipabatid na siya ay hindi makasalanan, siya na, alinsunod sa kapangyarihan ng pagka-Di ay makakapangyayaring iwasto ang mga makasalanan, Datapuwa't lubhang taka-taka nga ang sumunod pa niyang tinuran: Siya na nagpapasakop sa Dios ang nakikinig sa Dios; kaya hindi kayo nakikinig sapagka’t kayo ay hindi nagpapasakop sa Dios. ika-3 paghasa, maitines xb. KL. apr. (toe anno). \usica me, Deus, et discerne causam meam de gente non sancta : ab homine iniquo et doloso eripe me : quia tu es Deus meus, et fortitudo me Emittelucem tuam, et veritatem tuam : ipsa me deduxe ‘montem sanctum tuum, etin tabernacula tua, VOLUME 1, 18806 12 Anamnesis DOMINGO DE RAMOS madla, Ang templo on ay sumamba, hindi aari ng Dios, templong alinsunod sa pahayag ng pananampalata itinatag sang-ayon sa balangkas ng mga bato, Samakatuwid, nagnais ang mga nasuklam: naghalal ang my k Olivo ay upang magtanim ng bagong langis alinsunod sa matatayog na m; katangian, na ang sangkap ay ang siya ring Jerusalén, ika-3 paghasa, maitines 12 Homily 18] p.3 trembling chase awful words which the mouth of the Truth spoke. Ye th hrear them nor, because ye are not of God The Truth speaketh the cerning the reprobate; but the reprobate efore words con- imake manifest che same thing concerning es by cheir evil works, Thus in mediately followeth: Jews, and said unto Him: Say we not well then Then answered the thar ‘Thou art a Samaritan, and hast a devil? Bur ler us hear what the Lord said to this insult. [have nota devil, bur I honour My Pathe Lord said: I have not a dey and ye do dishonour Me. The I bur He did nor say: I am not a Samaritan, for ina sense a Samaritan He was indeed, since the word Samaritan, in the Hebrew tongue, signifeth, being interpreted, a Watch cof Whom the Psalmist saith chat unless and the Lord is thar Watcher, He keep the city, other watchman waketh bur in vain, He alo is thar Watchman unto Whom cvieth Isaiah: Warchman, what of the night? Watch: man, what of the night? Therefore the Lord said I have nota devil, bur not Lam not a Samaritan. OF the wo things brought against Him He den by His silen He did come as the watchman of man- kind: and if He would not speak of Him: selfbeinga Samaritan, He denies Himself being thac watchman. Bur he kept silence concerning which He acknowledge patiently eenounced that which He heard falsely these words, which one is confounded, done; but ilmitred the other. For and ying: [ have not a devil. In unless by our pride? Ifthese were vexed or if He were thoughtless, He rendereth more cruel insults than those which He had received. He maketh evil these which he can make, and He threatencth those ving this insult, the Lord is not moved 1 ire He do Who, had He willed to answered those which He cannot make. Behold, re not answer insulting words, speaking these insults, He would have Homily 18 con Potencias| images of the Lord, the ‘res po xd images of the Lord in His pas While the Holy Face of the Lord is called Volto or Santo Restro in Spanish, the second 0 in Italian and Santa Faz concern, the thee facial im prints on the veil of Veroni ca, has no cok leave The custom of depicting all three imprints on the veil is not uniform throughout the Spanish realm, Older images of Saint ica, however, billeted as Ma Veriniebin Good Friday processions, still have the three-ficed vel Accordingly, when Saint Veronica wiped the face of the Lord, only one im age was imprinted. The other two prints came into being when the veil was fokded There is always that tendency to look at Holy Week as the so- lo performance of Christ with in « acast that included the entire city of Jerusalem, some Ro- mans, |...| and some cameo “manifestations” of the Father; and the Holy Ghost. VOLUME 1, ISSUE 12 three times, We shall call hem here tres rostros The blood and sweat on the orig nal image seeped theough the linen in each of the other folds. When she reo pened the veil, all three identical imprints dlisplyed. ‘The three imprints are also inggfpreted as homage eo the three a = ropoieta of the Holy Face of our Holy Lord Known 0 pie cous Spaniards former epoch: the Ho: ly Face of Ali- cante, the Holy Face of Jaén and the Holy Face of Rome. of these images are be- liewed to come — left on the veil of Veronica, if nor the veil from the image ‘of Veronica itself Both the: plain why each of the Holy Faces face the same direction, not each other, The development of this iconography in the Spanish realm should teach us Potencias | continued on p. 16 VOLUME 1, ISSUE 12 Anamnesis Krisztus Pildtus el6tt (1881) Déxt Mézeum Ecce homo (1896) Dé Muzeum 5 g g a z Krisztus-trilégidjénak képei Muni sy Minty Christ's alory |p. 13 His lif, Jesus ga the grain of wheat that fills to che life o the world, He is, th an dies in order o bear much fit. And He challenges us to imitate Him “He that loveth his fe shal lose i; and he that hareth his life in this world, keepeth it nal Saint ‘Ther unto life e e of Jesus of the worm which takes the image ‘weaves a cocoon of silk around itself. In this cocoon, the worm dies in order to be transformed into a butterfly. So it is which anyone whose life is hidden in Christ. He dies to his own will and in do of God. He dies to his own self a he conforms himself to the will din doing so, he is transformed into the like ness of Jesus. Our Lord said: “IFany man minister ro me, ler him follow me; and where Iam, there also shall my minister be. Ifany man minister to me, him will my Father honour The Father honoured Jesus by de claring thar He is well pleased with the Son whom He loves. Because Jesns hum: bled Himself and obediently accepted death on the Cross, God highly exalted Him and gave Him a Name which is above all other names. He draws all peo ple to His Son Who was lifted up on the ‘wood of the Cross. IF we are to follow Jesus, we are to follow Him along the same way of the Cross. IFwe are to serve Him, we will serve Him by our self denial, “Therefore, take courage,” says Saint ‘Therese. “Let us... weave this litle cocoon by getting rid of our selflove and selFwill, our attachment to any earthly thing, and by performing deeds of pen- anee, prayer, mortification, obedience. Let it die; let this sikworm die... And you will see how we see God, as well as ‘ourselves placed in his greatness, a is this litele silkworm within its cocoon, When the soul is truly dead to the world, a litte white buterfly comes forth.” ests was made perfect by what He suffered. In like manner shall we be transformed ifwe deny ourselves, take up our cross and fol low Him. 4 Homily 18| p12 surely said: Ye have a devil. For unless they weee filled of the devil, they would not have spoken such perverse words of God. Bur having received insults, the ‘Truth willed not to speak even. that which was erue, nor dhat Hl should seem to have not said che «ruth, bur thar He should not seem to have returned the insult. From which reason, it is indicated to.us thar unless from thar time when we received insults out of falsehoods from cour fellows, should we be silent also of their true evils, that we may nor turn the ministry of just correction into a weapon of anger? Bur because someone enjoyeth the fervour of God, he is disgraced by corrupe men, the Lord of patience offered tus an example in Himself, Who did say: But I honour my Father, and yet ye ds. honour Me. But what might be done with yet He ample, when us according t0 these words, admonisheth us with an He continueth: But I do not seek Mine glory. And He is Who secketh and judg- eth, We certainly know what is written, thar the Father hath given all adgmene ro Homily 18 | continued on p. 15, VOLUME 1, ISSUE 12 Anamnesis Passion Sunday narrative |p. 9 the heavy and unbreathable atmesphere was agitated with the confused echoes that the tempest of sounds, composed of evaporated sweat, provoked breathing, molten be ‘wax, human breath, and smoke from incense, cast. Mana Sebia saw he curtains of the altar fall with each pul of incense thae went up from below. ‘What has happened? What has happened” she asked giving herself trikes on the bosom everytime a bell esounded. Bur Capitana Barang could nor answer and she was making the sign of the cross more and better, giving herselFar the end ofeach cross. strike on the basom, and even if she had responded, she [Mana Sebia] would not be able ta hear. The brasses ofthe bass es and saxharns vibrated, the pistons resounded like warrior trumpets, the cariners screeched, the fures whistled, the husky saxophone blended itself with its voice of a wisecracking drunkard, whereas the frantic rinkling, as if from a hundred mules cast at roral fll speed, struggled ro impose itself amidst chat rompes, singing vertiginously asif the spit of disorder had empowered itself also upon the hand bells inthe mirth of the finale. The whole church was being possessed by frenetic delirium. There above in the elevated rower through its embrasuces, danced in giddiness the bells, hurling steidene and miechful notes like peals of laughter from schoolgirls escaped from studies ona field day, whereas che big central bell, solemnly called Santa Ceca, slow and majestic like a far superioress, strove in vain to repeess so much merriment, ringing at slow and sono rous interval: ‘Calm dow! Calm down! Calm down! Father Agacén, without waiting until che curtain had completely fallen, handed over the censer to a sacristan and with weath on his face disappeared into the sacristy preceded by candlesticks and followed by legion of servers magnificently vested. The Masshad ended The tinkling, afterwards, was waning gradually and fading as if resigning ise in ordes to impose silence upon the gallopade that continued more furiously the closer i¢ approached the finale. There above inthe rower, che bell, pitched at fall peal confound ed themselves one with another, and the same impassioned Santa Cecilia seemed to encourage the small ones instead of calming them down, ‘Sing more! Sing more! Sing more!” its congue of metal seemed to repeat Suddenly, the people har filled the church to bursting, was set in motion: the men Stood up, shook their kneepads. The women coughed, shaking their skirts and over- skirts with Strong slaps, as iFin the end they had decided to dance, surrendering to the The hangings and curtains waved to and fro, the flames danced upon the candles of which some leapt from the oil lamps tracing somersaults through the air. Everyone in the church looked possessed: the sacistans went from one side to another, the Evange- lists of the alta, with their waist misaligned and feet stepped forward, seemed disposed to follow the exemplary gllopade thatthe images ofthe se altars we going ro follow Saint Sebastian had the air of a dancer with castanets; Saint Michacl already performed a difficult ep upon the head of the Devil only Jesus Nazarene maintained himself ser ous in his tarnished bier, looked with amazement towards the choi, scandalised by so much profanation, In his surprise he med not to mind the cross he was carrying, re cently varnished and gilded, that Mana Sebia gifted him. The Dolorosa, his faithful companion in the disgraces of Lent, inclined her head, erying tears of glass and joining. her hands with expressive dolour beneath her heart ofthe form of a cashew seed. To play a gallopade when the temple has just finished mourning, the very Sunday of the VOLUME 1, ISSUE 12 Anamnesis 15 Tn the second part, we havea portrait of an outdoor Vie Crucis executed in a processional manner around the periph- exies of the church, with solemnity and feivolity (or perhaps, vulgarity?) thrown inatthesame time. We also see the role ofthe lity in these penitential a€s, as well as the cop: ous employment of music in such exerci es of popular piety and devotion, which Stands in ark contrast against the myst cism ofthe friar (from the window), CHAPTER 4 [Battle of eggs] | The bell of church, meanwhile, beckoned upon the people for theie part in the sta tions. The church patio looked very crowded with boys and girls, playing and chasing, while other more tranquil children contented themselves with visiting small bamboo altars placed in the patio and along the borders of the square. In each small altar, a picture representing a passage of the Passion was atop a table covered with tablecloth, and berween two flowers. In the middle of the square, among the stores and stands of comestibles, groups of boys appeared discoursing merrily. Almost everyone brought chicken eggs, playing the egg-cracking game, a game used during the Sundays of Lent. While fathers endanger their fortune in the cockpit whose uproar and racket reached them from time to time with its explosion of a tempest, their sons, saving an admirable logical proportion, play with the eggs and assemble no less an uproae. The only differ- cence was that in cockfight, the unfortunate loses his money, whereas in epgfight the los- cer had to pass to the possession of the winner. A matter of inheritance, as Darwin would say: In the infancy of populaces, the conquered became a slave; among advanced na tions, he pays an indemnity and remains with shame at home. Logics the law of nature, While on one side the boys sanctified in this manner the Sundays of Lent, owards the other side of the square, one who borders on the patio noriced another kind of vel ness, Thither were small bamboo altars, some covered with mats, others with slanred bamboo, destined to mark the footsteps of our Lord. Formerly, the Stations where made inside the church before the twelve polychromes that represene the Passion from Pilate until the sepulchre. But since the sime Marcela had arrived, the curate ordered that the Stations be made in the patio before altars which incidentally had been ordered buile by the governor. ‘This had the advantage of having less heat and of praying the staions in the sight of the curate who could witness them from the windows of the convent and supervise this way in his convenient way. With most painful slowness, the procession edged on, led by the master of the Confraternity whom Jesus Nazarene, with a face in which surprise was reproduced, followed, submissive and resigned. It appeared that the divine image had not yet under- h his bier were other more wretched men, the four men who carried Him, vested most Stood how they could escape from His infinite complacency. Its also true thar benea ‘oddly, half Christians, half hanged. These devout men are here called the reputed ones, Behind followed the Dolorosa, crying a abvays and as felling the people: “But you are not seeing how much you annoy us!” And then follows a throng of guildbrethren, de ‘our women, hy ster, sisters, curious, mirehful, and cheerful young people who came to the stations to {have a good time], young children who came out of curiosity, kn ing and kissing the earth, and standing up every time the head of the Confraternity made the same, alternated with the same music of the cantors, notable for the singular howling ofthe clarinet. Homily 18 |p. 14 the Son, and yer, behold the same Son receiving insults nor secking after His ‘own glory. He reserveth inflicted insults tunto the judgment ofthe Father, that He may surely show us how much we aught to be patient until He thus far doth not will to avenge Himself, and that He is ‘Who judgeth. Bur when the perversity of evil deeds groweth, not only preaching ‘ought not to fal, bur it also ought to be increased. For the Lord admonisheth us by His own example, He Who after He was said to have a devil, He more lavishly poured our the favours of his preachis saying: Amen, amen, I say ro you, ifwho- soever should keep My word, he will nor see everlasting death. But just as it is nec- essary for the good thar they become yet better by insults, so the reprobate by p ilege always become yet worse. For hav- ing received the preaching, they again say Now we have learned that thou hast a demon. For they indeed cleaved to ever- lasting death, and they did not see this very same death to which they cleaved: as long as they gazed upon the death of the flesh, they were closed away from the word of the Truth, saying: Abraham is dead, and prophets are dead, and sayest Thou IF whosoever should keep My sword, he will nor suffer everlasting death Wherefrom, venerating the same Abra- hham and the prophers, they show prefer- cence tothe very Truth, Bur reason having been shown to us, itis revealed that those who know not God likewise venerate in falschood the servants of God. 16 Anamnesis VOLUME Children |p.3 3,1) ‘born of the will of God! (Jn. 1,13). “That is why we call each other brother, and sister, and father, and mother, with- courdiminishing the Fatherhood of God ‘They said to me thar ane who does not call the Father by His Name gives shame to Him, I said: One does nat pro nounce the Holy Name of God simply Ipecause Iris bur Holy. And whar are we to profi in saying the Name when we do nnot even recognise Jesus as “the Name above all names” (Phil 2,9), in Wham “all Knees should bow" (Phil, 10)? ‘They say the Bible can explain itself to the reader. Oh really? Then where did they get their reasoning thar Christ was not God burn angel, the Archangel Mi- chael? Wheee is thac inthe Bible? Going back 1 left them with one question: Since they interpret the Bible in cone way, by whose authority did they Jeaen to inteepret it that way when they cannot even say that they nection to the Apostles? Friends, the Jehovah's Witnesses, like the INC, and other sedts are cults of ‘man and not of God since they cannot chim direct commission and tradition from God through His Apostles. Know the Truth. Bur do nor tell chem directly thae chey are such. Try to converse with them, but never forget to offer them your ‘own questions. By their Fruits, you shall iknow them, Ucin omnibus louder Dominus im con TRADITIONAL MATRIMONY (CES marriages in the Philippines are solemnised according to the spe- cial ritual eaken from the MANUAL oF T0- unpo (ef. Adda & Decreta 1 ConcléPleri Insarum Philppinarum, 0.463). “This reual is obligatory forthe Philip- pines (Rit, Roman, tit. VIL, ¢. 2... 63 CIC, ‘can. 1100).—IMPRIMATUR José N. Jovellanos. For enquiries, please contact 09162290128 anv 09196227187 Detals onthe ceremonies can be found here: ww. deipraesiifultus Hogspot com | searh/label/Movaraice7ORite Potencias |. 12 something. ‘The tres poenciss and the tes rasiros should instruct us about the mystery ofthe Blessed Trinity, as well as the hypostatic union, Probably, the long history of Avianism amongst the nobiliry cof Theria—while the populace had long been Catholic, he ruling class remained Arian unsil che conversion of Reccared, preceded by the conversion and eventual martyrdom of his older brother, Saint Hermenegild—ficlrared the evolution of these elements. The tres potencias and the tres rstras are an antidote against the fatal venom of Arianism (the Father is God: Christi a divine being: the Father created Cheist) and Sabellianism (God is ripolar; He manifests as Father, Son, and Holy Spite anytime He chooses). Against reducing the divinity of Christ as inferior to that of the Father, these two elements proclaim the plenitude of His divinity in hypostaic union with His humanity. Christ is per- fect Man and perfect God. When He suffered on the Cross and died for our sins, He did not do so as mere man, He did so as perfect Man and perfect God. Against identifying Christ as simply a mode or aspect of the God, these «wo elements pointedly show thar Christ is the Second Person of the Blessed Trinity,

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