Blessed Carlo Acutis: Patron of Internet*

Saints are heroes of the Catholic faith. They lived in holiness dedicated to serving God and spreading the message of salvation. Indeed, many Catholic saints courageously met their deaths simply because of their faith. Each saint’s story is a fascinating one. They lived at different times in different places through history but they all shared the love of God that has been meticulously documented through the teachings of the Catholic Church (ewtn.com/catholicism/saints). The world around us is changing faster than ever before. The use of social media has skyrocketed that greatly influenced the movement and lifestyle of the people particularly to the youth. “For example, it is true that the digital world can expose you to the risk of self-absorption, isolation and empty pleasure. But don’t forget that there are young people even then who show creativity and even genius” (Christus Vivit, n.104). That was the case of Blessed Carlo Acutis, an Italian teenager who used the internet to spread his faith and the first Catholic Church’s millennial saint and dubbed as the patron saint of the internet. 

Born in London, in 1991, Carlo and his family soon moved back to Italy, where he grew up as an ordinary only child. He loved football, Pokémon, action films, and all animals (he had four dogs, two cats and many goldfish as pets). From early childhood, his first love was Our Lord in the Eucharist. Neither of his parents were religious, yet from an early age Carlo never wanted to pass a church without going in to “say hello to Jesus.” As a result, his mother came back to faith, then his father. Carlo received his First Holy Communion early, at his own request, in a local convent, entering under a doorway that said “God is enough” (catholicherald.co.uk/carlo-acutis-his-life-and-legacy).  

Carlo’s love, appreciation and reverence for the Eucharist were exceptional. “The Eucharist is my highway to Heaven!”, he would say. And, “If we get in front of the sun, we get sun tans, but when we get in front of Jesus in the Eucharist, we become saints.” He never missed daily Mass, even when (from the age of eleven) he began visiting Eucharistic miracles all over the world with his parents, documenting them. A “computer genius” and possible future patron saint of the internet, by age fourteen he had created a Eucharistic Miracle display that would tour the world, along with a website. He believed that if people knew that Jesus was truly in the Eucharist, they would turn to God (ibid.).

Carlo knew he would die young, even predicting the cause of his death and his weight at the time. His mother said, “Carlo always had a sense that he couldn’t waste time.” He hated to be enslaved by anything, so although he loved computer games, he allowed himself to play for only one hour a week, and gave the rest of his time to good works helping children, the elderly, and the poor. As soon as he was confirmed, age eleven, he became a catechist. He met and chatted with many migrants, standing sponsor for one when he got baptized. He was popular at school, but also befriended children who were unhappy at home, defended the disabled, and treated girls with an old-fashioned purity that challenged everyone. He would defend his Catholic faith — including his pro-life views fearlessly in class (ibid.). 

Then, in early October 2006, Carlo became ill with flu — so it was thought, until his condition deteriorated. He was admitted to hospital, receiving a terrible diagnosis: “It is a devastating leukemia.” The fifteen-year-old boy who loved to laugh had days to live. Carlo took the news calmly, immediately offering all his sufferings for the Pope, the Church, and his own direct entry into heaven (he had a horror of purgatory). “I am happy to die,” he said, “because I have lived my life without wasting a minute on those things which do not please God.” “I would like to leave this hospital,” he told his mother, “but I know I will not do so alive. I will give you signs, though, that I am with God.” He died on October 12. Some of his last words were to a nurse who offered to wake his mother, since he was suffering. He refused: “She is very tired as well and she will only worry even more” (ibid.).  

Exactly four years later, on the anniversary of Carlo’s death, at the age of forty-four, his mother gave birth to the promised ‘signs’ Carlo’s twin brother and sister. Carlo’s mother has said that God chose Carlo to be “an example for the young people of this period in history” (ibid.).  

The life of Blessed Carlo Acutis is for me an example that sanctity is not limited to adults who lived in the distant past. Amidst the fast-changing world of technologies he proves that, there is an ordinary teenager in the 21st century too who can be worthy of veneration. He showed how to use the new communications technology to transmit the Gospel, to communicate its values and beauty. He showed great self-control and did not became be a slave to what the social media are alluring humans particularly the youth. I really like his motto that says, "everyone is born original, but many people end up dying photocopies,” because many were already greatly influenced by the social media platforms. He showed that we all have unique character and talents given by God, and that we can all live the fullness of life according to what God has given us not because of who and what we are trying to copy that leads us to forget who we really are as children of God. Blessed Carlo is a proof that holiness knows no bounds and that in the Church it is far from dead; indeed, it continues to be vitally up to date. The world is changing, yet the saints, while changing with the changing world, always represent the same living face of Christ. That despite all the changes happening around us the face of Christ is still the same as well as His love, mercy and grace to us.

2020 Instructions on the celebration of Aguinaldo Masses, Misa de Gallo or Simbang Gabi Pandemic

2020 Instructions on the Celebration of Aguinaldo Masses, Misa de Gallo or Simbang Gabi during the Pandemic

One of the powerful expressions of Filipino Catholic faith is the practice of novena Masses (Aguinaldo Masses, Misa de Gallo, Simbang Gabi) traditionally held at dawn from December 16 to 24. These are solemn votive Masses of the Blessed Virgin Mary, the Mother of God, whom Filipinos honor with great devotion as they prepare for the festivities of Christmas. By way of exception from the sober character of Advent liturgy, the said Masses are festive (white vestments, singing of the Gloria, ornamentation). For the Filipinos the celebration of the Lord’s coming in the flesh starts with Aguinaldo Masses, or Simbang Gabi on December 16.

In the past months, we have been limited and sometimes even prevented in our participation from the liturgical celebrations of the church due to the COVID-19. Social distancing is necessary to help stem the spread of the virus. Evening Curfew hours have also been imposed in almost all places to prevent people from big gatherings.

During this time of the pandemic, the Church has adjusted the forms of important seasonal celebrations of the Sacraments and the liturgy. We have witnessed these in the Lenten, Easter Triduum and Easter time in which the secondary elements of the celebrations have been modified but still maintaining the essential elements of the Sacraments especially of the Eucharist.

It is also in this context that we are issuing these guidelines concerning the Aguinaldo Masses or Simbang Gabi and Christmas celebrations. These adjustments are applicable only during this time of the Pandemic. These adjustments are done because of the great number of mass-goers during the Simbang Gabi, and the limitations in the number of mass-goers due to the strict social distancing demanded by the IATF as a safety protocol in the prevention of the spread of the virus. It is our great desire to help our faithful find spiritual nourishment, which they so desire and need, from the liturgical celebrations of the church during this season in this time of the pandemic.

1. It is important to understand and consider the original nature of the Aguinaldo Masses, Misa de Gallo or Simbang Gabi. These were nine consecutive early morning or dawn Masses. People would wake up early in the morning and participate in Mass before they would start to work. It was only in the Martial law years that these Masses were transferred to the previous evening, because of the curfew hours that prevented the people to go to church early in the morning. The practice became popular and beneficial to many catholic workers. Even after the evening curfew hours were lifted, the practice of the Simbang Gabi persisted until today. The spiritual benefits drawn from this practice has helped our faithful prepare themselves spiritually for the festivities of Christmas and combat the strong spirit of commercialism of the season.

Since it is necessary to implement social distancing even in our liturgical celebrations, and this will prevent us from accommodating the many who would participate in these Masses, we recommend that for Simbang Gabi, the Masses in the evening can start as early as 6:00pm and for the morning the last Aguinaldo Masses, Misa de Gallo or Simbang Gabi Mass can be at 6:00 am. The Bishop of the place in consultation with the pastors of the parishes and in coordination with the LGU could schedule more Simbang Gabi Masses in different venues which can be large enough to accommodate more people and still observing social distancing.

We still encourage the live streaming of these liturgical celebrations for our faithful who are still unable to join us, physically, in our Aguinaldo Masses, Misa de Gallo and Simbang Gabi.

2. The Bishop of the place in consultation with the Commission on Liturgy and the priests of the diocese, need to decide if it is helpful as a pastoral accommodation during this time of the pandemic, the “anticipation” of the following day during evening Simbang Gabi Masses will be allowed, with the exception of the “anticipation” of Monday during the evening Masses of Sunday. This is to emphasize the primacy of the Sunday over the weekday celebration. During the evening Simbang Gabi Masses of the Sunday, the readings and prayers of the Sunday ought to be used. While during the weekday evening Simbang Gabi Masses, the readings and prayers of the following day will be used. The Gloria is prayed/sung and white vestments are used. The Creed is said only on Sundays of the Simbang Gabi, not on weekdays.

3. On Christmas Eve, the Vigil Mass of Christmas may be celebrated from 6:00 in the evening. The last Mass of December 24 would take the liturgy of the Midnight Mass of Christmas. The dawn Mass of Christmas may also be celebrated early morning of December 25.

4. Since the kissing or touching of images is still prohibited during this time of the pandemic, families may be encouraged to bring their family image of the infant Jesus during the Christmas Masses.

5. In the midst of the meaningful and popular Filipino symbols of the Advent and Christmas seasons, it is important not to lose sight of the basic components of the celebration, namely the Word of God and Holy Communion.

The celebration of Christmas may be different this year. We will not have the same frenzy and stressful preparations that we had before the pandemic. But we pray and help our faithful to see the heart and the essence of the season in the simple, sober, silent but strong and loving truth of the God who comes to us in Jesus’ incarnation. He became one with us even in suffering and darkness of human sinfulness, helplessness, and illness to bring us to the kingdom of light and salvation of the Father.

For the Catholic Bishops’ Conference of the Philippines:

+ ROMULO G. VALLES, D.D.

Archbishop of Davao

President, CBCP

27 November 2020

Class Recitation*

Me: According to tradition, St. Andrew, the Protoclete (Πρωτόκλητος), whose feast day we celebrate on November 30, was persecuted on a cross of the form called ‘crux decussata’. What letter in the alphabet depicts that cross?

Student: Ahh…ahhh… Z-shaped cross?

Me: [huh? Paano?]

San Ándres, ipanalangin mo kami!

___________________________

Photo: Juan Correa de Vivar - Galería online, Museo del Prado.

La obra representa la crucifixión del apóstol San Andrés.

A Brief History and Use of Sequences in the Liturgy*

The use of the Sequence at Mass is usually limited to twice a year – Easter and Pentecost – yet it possesses a rich history and much meditative value. The sequence is generally thought to have begun, as a genre of poetry, around the Ninth Century, when Roman chant was flourishing and spreading throughout Europe. As Roman chant was intended primarily as a musical meditation upon the Word of God, so the Sequences at Mass were intended as musical, meditative extensions of the Alleluia verse. This is most clearly seen in the Sequences for Easter Sunday and Pentecost. The Alleluia verse of Easter Sunday is, “Christ, our paschal lamb, has been sacrificed; let us then feast with joy in the Lord.” The Sequence would then build on this theme with its opening lines, “Christians, to the Paschal Victim / Offer your thankful praises!” (Lectionary for Mass, no. 42). Similarly, the Alleluia verse for Pentecost begins with the same words as its Sequence, “Come, Holy Spirit” (no. 63). The optional Sequence for the Memorial of Our Lady of Sorrows, Stabat Mater dolorosa, connects on a more somber note to its associated Alleluia verse, “Blessed are you, O Virgin Mary… beneath the Cross of the Lord” (no. 639). 

As a non–biblical composition, the Sequence was not limited to the Mass, but was also composed for use in the Divine Office. For the various Hours, it served in place of the verse after the responsory following one of the longer readings; it was also employed in place of the hymn at Vespers or Compline, or used during a procession. The Te Deum is the most prominent Sequence that remains for the Liturgy of the Hours today. 

Prior to the Missale Romanum of St. Pius V (1570), there were hundreds of these non–biblical Sequences used in the liturgy. In certain places within the western Church, a proper Sequence was employed for nearly every Sunday and holy day of the year, with the exception of the period from Septuagesima (beginning two weeks before Lent) to Easter, when the Alleluia and Sequence were replaced by the Tract. 

The 1570 Missale Romanum limited the number of Sequences to four: 

 Victimæ paschali laudes – Easter Sunday 

 Veni, Sancte Spiritus – Pentecost Sunday (Mass during the Day) 

 Lauda, Sion, Salvatorem – Most Holy Body and Blood of Christ 

 Dies iræ – Requiem Masses 

(A fifth Sequence, Stabat Mater dolorosa, was added to the Missal in 1727 by Pope Benedict XIII for the feast of the Seven Sorrows of the Blessed Virgin Mary.) Historically, the Sequence was sung ante ultimum Alleluia vel post tractum (before the last Alleluia or after the Tract; cf. Missale Romanum of 1962, General Rubrics of the Roman Missal, no. 470). 

Normally, an Alleluia would be sung, followed by a verse and a concluding Alleluia. The Sequence was inserted after the verse and before the last Alleluia. The 1974 Graduale Romanum changed this to post ultimum Alleluia (after the last 27 Alleluia). Both positionings of the Sequence allowed it to act as an extension of the Alleluia verse and as processional chant for a more solemn procession with the Book of the Gospels. Current 

Use of Sequences 

In the liturgy after the Second Vatican Council, the Dies iræ is no longer found in the Missal, but limited to an optional hymn in the Liturgy of the Hours for All Souls Day on November 2 and during the Thirty–Fourth Week in Ordinary Time (the former option is found in the ICEL edition in English, the latter in the Latin editio typica). 

Only Easter Sunday and Pentecost Sunday require the Sequence. On Pentecost, the Sequence is prescribed only at Mass during the Day and not at the Vigil Mass. (If the Pentecost “Mass during the Day” formulary is used at the Saturday evening anticipatory Mass instead of the Vigil Mass formulary, then the Sequence is used.) The Sequence Lauda, Sion, Salvatorem, composed by St. Thomas Aquinas, is optional for the Solemnity of the Most Holy Body and Blood of Christ (Corpus Christi). A shorter form of the Sequence may be used which consists of the final four stanzas. Stabat Mater dolorosa is permitted as an option for the Memorial of Our Lady of Sorrows on September 15. (The Graduale Romanum, which is published by the Benedictine house of Solesmes, includes an additional Sequence which Benedictine houses may use for the July 11 feast of St. Benedict: Laeta dies.) 

The 2011 General Instruction of the Roman Missal, no. 64, specifies that the Sequence is now to be sung before the Alleluia. Its placement today preserves a stronger connection between the Alleluia and the Gospel, and transforms the Sequence into a more contemplative meditation on the mystery of the day in preparation for the Gospel. The assembly remains seated, in a posture of meditation, for the Sequence, and stands when the Alleluia is begun. As there are only two days of the calendar when the Sequence is required, it might be of pastoral benefit for the priest on these days to alert the faithful to the Sequence and its meditative purpose as part of the introduction to the liturgy at the beginning of Mass. An extended explanation of the nature and history of the Sequence might even be included in the parish bulletin as a form of liturgical catechesis. 

Translations and Musical Settings 

Poetic translations of the four Sequences for Mass are found in the Lectionary; prose versions were removed when the Lectionary was revised in 1998. The USCCB’s 2007 guidelines on liturgical music, Sing to the Lord: Music in Divine Worship, clarifies that other translations, which have received an imprimatur, are permissible: “The text from the Lectionary for Mass may be used, or a metrical paraphrase may be sung, provided that it is found in an approved collection of liturgical songs” (no. 166). Regarding musical settings, the Graduale Romanum provides a chant version using Mode I. Music publishers will often use the poetic text from the Lectionary combined with the chant setting from the Graduale (the Graduale Simplex uses the same Mode). It is, of course, permissible to use other settings with an approved translation, i.e., a translation with an imprimatur by the local Ordinary. Once an imprimatur is received, if the piece is to be published, since it is a musical setting of a particular liturgical text, it must be submitted to the Secretariat of Divine Worship for approval for liturgical use. When the Sequence is not adequately anticipated or prepared for by the pastor or the choir, it can be perceived as simply an “add on” to the liturgy, which could confuse or annoy rather than inspire and catechize. This need not be the case. There are a variety of ways in which the Sequences may be sung. Sing to the Lord, no. 166, notes: “The Sequence may be sung by all together, or in alternation between the congregation and choir and cantor, or by the choir or cantor alone.” Care should be taken to determine the manner and provide accordingly. While it may be recited (in which case the text should be ready to hand for the assembly), the Sequence is intended to be sung, and either the choir or assembly or both should be prepared for it. If presented and enacted effectively, the Sequence can draw the liturgical assembly more deeply into the mystery being celebrated on these central days of the liturgical year, and provide much imagery for reflection, meditation, and preaching. Although the Sequence is optional for Corpus Christi and Our Lady of Sorrows, its use on these days also, when well prepared, can endear and uplift the faithful with a more personal connection to the sacred mysteries.

Source: USCCB, Committee on Divine Worship Newsletter, Vol. XLVIII, July 2012

The Detector*

THE DETECTOR (10 Nov 2020)

The night before, I was up late preparing the texts for a College Mass. It was already 11:00 pm when I finally wrapped up. I was tired, yes, but content. I slept soundly afterward.

I’ve always thought I’m one of those people who’s pretty good at figuring out when I’m dreaming. For example, I once had a dream that felt like a scene straight out of Nightmare on Elm Street—I quickly sensed it was just a dream and woke myself up! Another time, I dreamt I was in an adventure that could’ve been lifted from Indiana Jones. Again, I realized it was a dream and snapped out of it.

But this morning was different. I dreamt I was supposed to perform “two songs” in a concert. I practiced and practiced, but I just couldn’t get it right. This time, I didn’t catch on—I completely forgot that I’m not a singer! So, I woke up late, a bit out of sorts, chuckling at myself. Ilusyonado! Hahaha! Guess sometimes we all need a little reality check, even in our dreams!

St. Thomas Aquinas and his Contribution to the Church*

"Three things are necessary for our salvation: to know what we ought to believe; to know what we ought to desire; and to know what we ought to do."

---St. Thomas Aquinas

I. The Life of Thomas Aquinas

Thomas of Aquino was born between 1224 and 1226 at the castle of Roccasecca near Aquino. His birth came only five years or so after the death of Dominic, the founder of the Order of Preachers, and a year or so before the passing of Francis of Assisi. Thomas was the youngest son of Landulph of Aquino, master of Roccasecca and Montesangiovanni, and of his second wife, Theodora of the Rossi branch of the family Caracciolo, a woman of the Naples region but with some Norman ancestors. 

Thomas was born at an important cultural moment. Pope Honorius III was continuing the renewal and prestige of Innocent III, Frederick II reigned as Holy Roman Emperor from Sicily to Germany, Louis IX was about to begin his long reign as king of France. The Muslim continued to expand in parts of Spain, while the Latin kingdom of Jerusalem established by the crusades became increasingly fragile. 

In 1231, at the age of about six, Thomas was entrusted by his parents to the Benedictine monks of the Abbey of Monte Cassino for elementary education according to the custom for noble families. The impact of the monastic life in that great and ancient institution must have impressed the young Thomas. When he was about fifteen years old, Thomas was sent home because of the occupation of the monastery, and being used as a fortress by Frederick II. The abbot gave a recommendation to Thomas` family that he should pursue studies at the University of Naples. There from about 1240 to 1244 Aquinas studied the seven liberal arts. When he finished his basic education, he was taught natural philosophy and most probably the metaphysics of Aristotle.

In 1256 Thomas became a master, roughly the equivalent of a professor of theology, though the word ‘theology’ is not quite right, since Thomas`s discipline was not divided into specialties. It is perhaps better to retain his full title, namely magister in sacra pagina, master of the sacred page (scripture). The title appropriately draws attention to the master`s focus upon the Bible. 

During his residence in Naples, studying at the Imperial University, Thomas had ample opportunity to encounter and to observe the lives of the handful of Dominicans who had arrived in Naples in 1227. Thomas could not have helped being impressed with their zeal for soul and evangelical poverty. Probably in 1243 he determined to enter the Dominican order; but on the way to Rome he was seized by his brothers and brought back to his parents at the castle of S. Giovanni, where he was held a captive for a year or two and besieged with prayers, threats, and even sensual temptation to make him relinquish his purpose. Finally the family yielded and the order sent Thomas to Cologne to study under Albertus Magnus, where he arrived probably toward the end of 1244. 

After completing his education, St. Thomas Aquinas devoted himself to a life of traveling, writing, teaching, public speaking and preaching. Religious institutions and universities alike yearned to benefit from the wisdom of the “Christian apostle.” In this time, St. Thomas devoted his life to reconcile the relationship between theology (faith) and philosophy (reason), something impossible at that time. Combining traditional principles of theology with modern philosophic thought, St. Thomas Aquinas' treatises touched upon the questions and struggles of medieval intellectuals, church authorities and everyday people alike.

II. Socio-Ecclesiastical Context

The intensification of ecclesiastical life in the eleventh century led to a stronger differentiation of theological thinking in the twelfth and thirteenth centuries. The more the Christian West develops unity under papal leadership, the more active became the spiritual intercourse of the people. The expansion of the European horizon by the crusaders also provided new aspects, and the centers of learning shifted from the monasteries to the newly developing universities. The education system was changing from monastic to university system. It is because the Church wanted not only educated the monk but also all people.

The University of Paris around 1200 becomes the school of schools and also the counselor of princes and prelates. In the phrase of the pope, Paris was the oven where the intellectual bread of the Latin world was baked. Its fame, which is come from its schools of arts and theology, attracted students, even monks, priests, and bishops, from England and Germany. Primarily philosophy and theology were of importance in Paris, while at Bologna the school of law dominated. One of the most interesting chapters in the history of the university is the struggle over the admission of the mendicant friars in the middle of the thirteenth century. The papacy secured victory for the friars. And the unwilling university was obliged to recognize them as a part of its teaching force. 

There are two mendicant Orders which were arising at that time: the Franciscans (Fratres Minores) and the Dominicans (Order of Preachers). The first is called such because it is founded by St. Francis of Assisi by asking pope's approval in 1209/1210. This saint taught the ideal of poverty in imitation of Christ and at the same time refraining from blindly scolding others for their wealth. In the same time, Dominic who was a canon regular, became acquainted with the destructive effects of the movement of the Cathari in southern France. He thought about the necessary of a good theological training to produce a good sermon. Because of his idea, the Dominicans stressing the importance of study in their life until now.

III. His Works

Most of the writings of St. Thomas are the product of the requirement of his university teaching, and these works are in the form of disputed questions (quaestio disputata). This was the university`s style of expression par excellence in its programs of higher studies. Beginning with the reading of source texts in all areas of study, from the pagina sacra of the Bible to treatises on medicine. Questions were raised about both facts and doctrines. Based upon that, a disputatio or debate ensued between qualified Masters both “for” and “against” the point under discussion. 

Aquinas` disputed questions are classified and entitled according the major theme of each one of the series. So we have De Veritate (1256-1259), De Potentia (1259-1268), The Questiones disputatae De Malo (1269-1272), De Anima, De Virtutibus, De Unione Verbi incarnate, De spiritualibus creaturis, and some other isolated disputed questions. 

The Summa Theologiae is not the outcome of teaching, but a work motivated by personal considerations and become his greatest work. It is intended as a manual for beginners in theology and a compendium of all of the main theological teachings of the Church. In this great work, Thomas adopted the great platonic theme of emanation and return which provides the intelligibility to the project both at the human level and in terms of a vision of the universe and a conception of nature. So in this science of theology we have to study all things in their relation to God, whether with respect to their original production or to their final destiny.

IV. Thomas Aquinas and Theology

Thomas viewed theology, as a science, the raw material data of which consists of written scripture and the tradition of the Catholic Church. According to Thomas, the source of this science is God's revelation to man throughout history. And then we process this data of theology with faith and reason, as primary tools in doing this. In Summa Theologiae we can see that each of its elements is intrinsically referred to God and to the Word of God by reason of its situation within the theological program. Nonetheless, the truth of Catholic doctrine as well as a true reading of history insist that we do not break spiritual teaching away from its theological substructure. Theology is one reality; otherwise it risks being ripped away from the frame of the Gospel upon which it is woven. As a son of Dominic, the vir evangelicus, Thomas Aquinas is a spiritual master even in laboring scientifically at his theological work. 

The most famous discussion is about how Thomas proves the existence of God. He believed that the existence of God could be proved in five ways, mainly by: 

1. Observing movement in the world as proof of God, the “Immovable Motor”; 
2. Observing cause and effect and identifying God as the cause of everything; 
3. Concluding that the impermanent nature of beings proves the existence of a necessary being, God, who originates only from within himself; 
4. Noticing varying levels of human perfection and determining that a supreme, perfect being must therefore exist; and 
5. Knowing that natural beings could not have intelligence without it being granted to them it by God. Subsequent to defending people's ability to naturally perceive proof of God, St. Thomas Aquinas also tackled the challenge of protecting God's image as an all-powerful being. 

Shortly after his death, St. Thomas Aquinas' theological and philosophical writings rose to great public acclaim and reinforced a strong following among the Dominicans. Universities, seminaries and colleges came to replace Lombard's Four Books of Sentences with Summa Theologiae as the leading theology textbook. The influence of St. Thomas Aquinas' writing has been so widespread, in fact, that somewhere in the range of 6,000 commentaries on his work exist to date. But one thing that we should understand that to St. Thomas, theology always remains doctrina sacra: it always seeks its answers in the Gospel. Ultimately theology finds its fulfillment in the Word of God. 

 

Bibliography

O’Meara, Franklin Thomas, OP, Thomas Aquinas Theologian, University of Notre Dame Press, NotreDame, 1997.

Chenu, Marie-Dominique, OP, Aquinas and His Role in Theology, trans. Paul Philibert, OP, the Liturgical Press, Collegeville, Minnesota, 2002.

Franzen, August, A History of the Church, Palm Publishers, Montreal.

Healy, Nicholas M., Thomas Aquinas Theologian of the Christian Life, Ashgate Publishing Limited, Hants, England, 2003.

Weisheipl, James A., O.P., Friar Thomas D`Aquino, His Life, Thought, and Work, Doubleday & Company, Inc, New York, 1974.

Internet Sources

http://www.biography.com.

http://www.catholic.org.

http://www.ccel.org. 

http://www.tlogical.net. 

Blessed Herman the Cripple (1013-1054): a 'hugot' monk' *

The original meaning of the Filipino word “hugot” is to draw or to pull out. Its use in social media as “#hugot” became popular and is usually associated with song lyrics, a quote, etc. that the person tweeting can relate to. "Hugot" connotes a potentially and personally deep sentimental or emotional undertones. Because feelings come from "deep within" so one may have pulled it out ("hugot") and actually blurt them out in an emotional, and sometimes creative, fashion, subconsciously or otherwise.

Bl. Hermann of Reichenau, or more popularly, Bl. Herman the Cripple, was an 11th-century Benedictine monk from southern Germany, a monk and a scholar, whose 'hugot' in life was translated into the prayers that he uttered, in the songs the composed, in the life that he lived. 

As a scholar, he composed works on history, music theory, mathematics, and astronomy, as well as many church hymns. He has traditionally been credited with the composition of "Salve Regina", "Veni Sancte Spiritus", and "Alma Redemptoris Mater", although these attributions are sometimes questioned by other writers. His ‘cultus’ and beatification were confirmed by the Roman Catholic Church in 1863.

Born deformed with a cleft palate (an opening or split in the roof of the mouth that occurs when the tissue doesn't fuse together during development in the womb), cerebral palsy (which is caused by abnormal brain development or damage to the developing brain that affects a person’s ability to control one's muscles), and spina bifida (a birth defect that occurs when the spine and spinal cord don't form properly), Herman was cared for from age seven (7) by the Benedictine monks of the Reichenau abbey of Germany. Ang dami pala n'ya talagang paghuhugutan ng kanyang mga hinaing! His medical condition, and the way people might had treated him, might had been the cause of his groans and sighs!

Monastery and cloisters of Reichenau

Nevertheless, he persevered in his monastic vocation and professed as a monk at age twenty (20). Although he was bedridden and a speech impediment made him nearly impossible to be understood and understand, Bl. Herman was a genius who studied and wrote works on astronomy, theology, math, history, poetry, Arabic, Greek, and Latin. He also built astronomical equipment and musical instruments and was the most famous religious poet of his day. 

Now, we can understand and even feel his 'holy hugot' in his very composition, the "Salve Regina":

Hail, holy Queen, Mother of mercy, hail, our life, our sweetness and our hope. To thee do we cry, poor banished children of Eve: to thee do we send up our sighs, mourning and weeping in this valley of tears. Turn then, most gracious Advocate, thine eyes of mercy toward us, and after this our exile, show unto us the blessed fruit of thy womb, Jesus, O merciful, O loving, O sweet Virgin Mary! Amen.

Relics of Hermann in Altshausen, Germany

P. Cándido Fernández Garcia, OP (1888-1936): A Scientist-Dominican on the Road to Sainthood*

A native of Murias in the municipality of Aller in the Principality of Asturias, Spain, he was born on May 7, 1888. Orphaned by both parents at a tender age of 6, he was adopted by the Garcia González family. After studying humanities in his hometown, and later in the Colegio de Ocaña in Toledo, Spain, he took the Dominican habit in the Convento de Santo Domingo de Guzmán on May 10, 1903 in Ocaña, where he also made his simple profession on May 22, 1904. After studying Philosophy in Ocaña, he was transferred to the Convento de Santo Tomás in Ávila, where he made his solemn profession on May 26, 1907.

With four approved Theology courses and after having been ordained as deacon, he left for a new house of studies in Rosaryville, Louisiana, USA. He was sent to the Catholic University of Notre Dame in Indiana, USA to learn the English language and to study the Biological Sciences and Chemistry. After obtaining Master's degrees in both Biology and Chemistry, he was later ordained as a priest, and he embarked for Manila to be assigned in the Colegio de San Juan de Letrán, where he obtained the title Lector de Filosofía on January 14, 1918. In the same year, he went to the Colegio de San Alberto Magno[1] in Dagupan, Pangasinan where he exercised teaching for three years from 1919 to 1922, before being transferred to the Colegio de San Jacinto in Tuguegarao, Cagayan, where he continued to teach subjects of his specialization until 1927. In addition to the cultivation of Science, he had other intellectual and apostolic concerns, as can be seen from his literary production.[2]

In 1926, he attended the Provincial Chapter of the Province of the Holy Rosary as a representative of the Dominicans who were in the Philippines but were "fuera de Manila” (outside of Manila); and in the middle of the following year, he was assigned to the Angelicum in Rome as a member of the faculty, although he resided in the house of the Province of the Holy Rosary in Via Condotti.

The students of Angelicum had high respects for him because he was an outstanding professor who had gifts of special clarity in explaining, proposing and solving problems at hand. These qualities, along with extraordinary kindness, made him very dear to all, both to his fellow teachers and students, earning the love and sympathy of everyone.

After every conclusion of the academic year, he used to visit Spain to enjoy the summer holidays in his native land. It was the month of July 1936 when he arrived in Barcelona in the company of Padre José García Diaz (1880-1936), a native of Asturias like him; a fellow professor at the Angelicum; and a religious of the same Dominican Province of the Holy Rosary.

In Barcelona, they fell into the power of the anarchic-communist militia men, together with the two religious assigned to the house of San Gervasio in no. 51, Zaragoza Street, Padre Florentino Fernández de Fuentes and Hermano Manuel Escabias Garcia, a cooperator brother (saving only Fr. León Yague, who was able to take refuge with some of his nephews), being cruelly murdered on July 27, 1936 on the Rebasada highway, without trial nor prior interrogation, for the crime of simply being a religious, if that would be a crime!

The group of P. Florentino, P. José, P. Cándido and Bro. Manuel is in line in the process of beatification.

Sources:

Actas del Capitulo Provincial de la Provincia Dominicana del Santísimo Rosario, año 1939.

Getino OP, Luís, Mártires Dominicanos de la Cruzada, 1950, pp. 386-387.

Bazaco OP, Evergisto, Mártires Dominicanos de la Revolución Española, Proceso Barcinonensis, Madrid, 1960.

[1] The Colegio de San Alberto Magno was the first sectarian school in Dagupan, which was once located in Calmay when it was still connected with downtown Dagupan by a bridge that spanned across the Calmay River until it was swept away by a big flood in 1934 and never reopened.

[2] Refutación de la Doctrina de la Iglesia Filipina Independiente, Manila, 1924; Spanish Grammar, Manila, 1928; several articles in ‘Unitas’ y ‘La Ciencia Tomista’; and printed lectures of various academic endeavors in Italian and French translated into Spanish (Actas 1939).

Forgive and Give*

In calling His disciples to be merciful, Jesus offers a profound invitation: “Be merciful, just as your Father is merciful.” This simple statement challenges His followers to mirror divine mercy in their own lives—a mercy that manifests through two actions: forgiving and giving.

The Call to Forgive

To be a disciple means to forgive, not because forgiveness is easy but because we ourselves have been forgiven. Consider the New York cemetery tombstone that bears only the word “Forgiven.” This word captures what matters most in life’s final summation: that we depart this world resting in God’s mercy. In the end, wealth, status, and accomplishments fade, but forgiveness—both received and extended—remains a testament to God’s grace.

At the heart of forgiveness lies humility. Without humility, we resist acknowledging our own failings and struggle to accept those of others. Humility invites us to shift from the proud question, “Who are they, anyway?” to the humble question, “Who am I, anyway?” This shift allows us to let go of insecurities and pride, acknowledging our need for mercy as we extend it to others.

Forgiveness is a decision, an intentional release that liberates us more than the one who wronged us. By letting go of pride and the weight of past hurts, we find ourselves open to peace. Forgiveness does not deny the pain of past wounds; it acknowledges them and allows God’s grace to transform even our failures. As Fr. Timothy Radcliffe, OP, reminds us, “Forgiveness is a blessing through which even our failures are taken up into God’s grace and become part of our way to God.”

The Call to Give

Alongside forgiveness, Jesus calls His followers to a life of giving: “Give, and it will be given to you… For the measure you give will be the measure you get back.” Generosity, like forgiveness, reflects God’s boundless love. God is ever generous beyond our deserving, yet He promises to be even more so with those who have been generous themselves. Jesus does not elaborate on the consequences for withholding generosity, but His imagery of “measure” suggests that the standard we apply to others will become the standard applied to us.

In giving, we reflect God’s character, making ourselves open to receive His blessings. Being kind and generous, even to those who may not appreciate it, speaks to our own integrity. While others’ responses are beyond our control, our actions testify to our values.

The concept of “forgive” even holds a hidden reminder: invert the word and we find “give for.” True forgiveness involves “giving for” the Lord the weight of our anger and hurt. We surrender to God what we cannot repair ourselves, trusting that He can mend what seems broken beyond repair.

In these dual pillars of forgiveness and generosity, Jesus offers a path to live in harmony with God’s mercy—a mercy that transforms our own lives and, through us, touches the lives of others. When we forgive and give, we share in God’s love, allowing it to flow through us and into the world.

The Legacy of Rev. Fr. Casto de Elera, OP (1852-1903): Foremost Dominican Scientist of the 19th Century*

Map of Spain highlighting Valladolid

Rev. Fr. Casto de Elera, OP's journey in initial religious formation began in the town of Mayorga de Campos, Valladolid, Spain, where he was born on September 1, 1852. His early commitment to religious life unfolded when, at just 15 years old, he entered the Dominican Order. On September 12, 1867, he donned the Dominican habit for the first time, marking the beginning of his Novitiate at the Convent-College of Santo Domingo in Ocaña, Spain. However, his path was not without its challenges; after ten months in the Novitiate, he fell ill and was advised to return home to recover.

Despite this setback, Fr. de Elera’s commitment to his vocation remained resolute. Following two years of recovery, he returned to religious life, resuming his Novitiate on September 18, 1869, by taking the Dominican habit once again. His perseverance bore fruit, as he made his simple profession of vows on December 17, 1870, a significant milestone in his journey of commitment to the Dominican Order. His dedication culminated in his solemn profession on January 17, 1874, in the same convent, marking his full and final commitment to the Order. This period of initial religious formation reflects Fr. de Elera’s enduring resilience and unwavering dedication to his spiritual calling, even in the face of adversity.

Convento de Santo Domingo de Guzmán (Ocaña)

Arrival in the Philippines and Priestly Ordination

Fr. de Elera, OP arrived in the Philippines as an ordained deacon and a dedicated student of Theology, then in his second year of studies. His ordination to the priesthood took place in San Carlos, Pangasinan, on March 12, 1876, when he was 24 years old. Typically, the Church mandates that candidates for ordination to the priesthood be at least 25, with a six-month interval between the diaconate and priesthood. However, due to his evident commitment and the specific needs of the mission in the Philippines, Fr. Elera received a special dispensation. This exception was granted at the request of the Dominican Provincial, reflecting both the trust placed in Fr. Elera’s capabilities and the pressing demand for ordained priests in the growing Dominican mission in the Philippines.

While actively serving in his priestly role, Fr. Elera continued to pursue his theological studies. Alongside his studies, he took on the role of teacher in Secondary Education at the Colegio de San Juan de Letrán in Manila, an institution dedicated to the intellectual and moral formation of young men. His work at Letrán demonstrated his dual commitment to both academic rigor and pastoral service. In 1878, he advanced to a new position at the Universidad de Santo Tomás (UST) in Intramuros, where he furthered his influence in education and religious instruction. This transfer signaled his growing role within the Dominican Order and his commitment to the educational and spiritual development of the local community.

Main Entrance of the Colegio de San Juan de Letrán (ca. 1880)

Mission in Abra

Fr. de Elera, OP’s mission in Abra began on October 29, 1879, when he was granted permission to serve as chaplain to a military expedition tasked with supporting an extensive clearing operation in the mountainous region of Northern Luzón. This expedition aimed to forge a pathway into the Cagayan Valley, a strategic move intended to promote development, expand missionary work, and establish a secure route for both religious and administrative purposes in the region. As chaplain, Fr. Elera’s role was multifaceted: he provided spiritual support and guidance to the soldiers, conducted sacraments, and ministered to their moral and emotional needs amid the harsh conditions of the mountainous terrain.

The mission was physically demanding and posed significant health risks due to the remote location, unpredictable weather, and exposure to tropical diseases. Unfortunately, during this arduous expedition, Fr. Elera contracted a serious illness. His condition forced him to return to Manila, where he could access medical care and recuperate. This experience highlights both his resilience and his commitment to the missionary cause, even at the expense of his own well-being. His involvement in the Abra mission exemplifies the dedication of Dominican missionaries who braved the frontier regions of the Philippines, extending the reach of both the Church and its educational, social, and spiritual influence into remote areas.

Map of the Provinces of the Cordillera

Professorial and Provincial Assignments

Fr. Casto de Elera, OP’s career advanced significantly in 1880, marking the beginning of his extensive service as both an educator and an administrator. That year, he was appointed professor of Philosophy and was awarded his doctorate, recognizing his academic prowess and dedication to theological and philosophical scholarship. His accomplishments were further acknowledged with his appointment as Vice-Rector of the Colegio de San Juan de Letrán, where he guided both the academic and spiritual growth of students while managing the institution’s operations.

In 1881, he returned to the Universidad de Santo Tomás (UST) to serve as a professor of Natural History, a field in which he excelled and continued to teach for many years. His deep understanding of the natural sciences reflected the Dominican commitment to integrating faith with reason, emphasizing scientific study as a means of appreciating creation.

Fr. de Elera’s influence extended beyond academia into the leadership of the Dominican Order. In 1886, he was appointed secretary of the ‘Diffinitorium’ of the Provincial Chapter of the Dominican Province of the Holy Rosary. This body was responsible for significant administrative and legislative decisions within the province, indicating the trust placed in Fr. de Elera's organizational and clerical skills. His administrative roles continued with his appointment as provincial secretary in 1887, positioning him at the heart of the province’s governance and communication.

Additionally, from 1890 to 1895, he served as director of the Venerable Orden Tercera (Third Order of St. Dominic), which involved overseeing the spiritual formation and activities of Dominican laity dedicated to living out the order’s charisms in their daily lives. This role required pastoral sensitivity and leadership, as he guided lay members in embodying Dominican spirituality and mission. Through these various positions, Fr. de Elera demonstrated a deep commitment to the Dominican Order’s educational and spiritual missions, leaving a lasting impact on the communities he served.

Plaza Santo Tomás, 1910 (The Benavides Monument facing the University of Santo Tomás building in Intramuros, Manila)

His Monumental Work

Natural History was indeed Fr. de Elera’s primary area of specialization, where he captivated both students and fellow experts with his extensive knowledge. In 19th-century Philippines, finding someone with expertise comparable to Fr. de Elera’s in Natural History was challenging, as his erudition in the field was widely respected and almost unmatched.

At the start of the academic year 1884-1885, following the Misa de Apertura (Opening Mass or Mass of the Holy Spirit), Fr. de Elera delivered the traditional Discurso de Apertura (Opening Discourse). His topic was the Catálogo Sistemático de toda Fauna de Filipinas (Systematic Catalog of all Fauna of the Philippines), based on his comprehensive three-volume work. This monumental catalog earned him a diploma of merit at the Philippine Regional Exhibition in Manila in 1895. In addition to this significant work, Fr. de Elera later authored Contribución a la Fauna de Filipinas (Contribution to the Fauna of the Philippines) in 1915. He also wrote a 500-page manuscript of sermons, showcasing his scholarly range.

Fr. de Elera was instrumental in organizing and enhancing the UST Natural History Museum according to contemporary scientific standards. He enriched the museum’s collection with new acquisitions, sending hunters and researchers into remote provinces to gather specimens. He also established connections with directors of foreign museums, engaging in correspondences and exchanges that brought a diverse array of specimens to UST. His efforts ultimately resulted in an admirable and comprehensive collection that significantly advanced the university’s role in scientific study.

The UST Museum of Arts and Sciences, originally founded in 1871 by Fr. Ramón Martínez Vigil, OP, a fellow Natural History professor, was greatly expanded through Fr. de Elera’s work. He took on the painstaking task of scientifically classifying and cataloging the museum’s collections, especially in natural sciences. He dedicated endless hours to this meticulous and labor-intensive endeavor, approaching it with great joy and commitment. Despite the monumental scale of this work, which would typically require a dedicated team, he carried it out single-handedly, drawing profound inspiration from his faith and mission.

UST Museum at the Third Floor of the UST Main Building (2020)

Return to Spain and His Creator

Due to his assiduous labors, Fr. de Elera's health significantly deteriorated, necessitating his return to Spain in hopes of recuperating in the familiar and serene ambiance of his homeland. Unfortunately, the medical attention he received did not yield the desired results, and he passed away unexpectedly in his hometown on 29 August 1903, just three days shy of his 51st birthday. This timing is poignant, as it mirrors the age at which our Holy Father St. Dominic de Guzmán, who tirelessly served the Church, received the glory of heaven. Fr. de Elera was both a dedicated priest and a distinguished scientist, consistently attentive to his priestly obligations while pursuing his scientific endeavors.

Antonio Luna poses with a microscope at the Institut Pasteur in Paris (ca. 1890).

De Elera and Luna

Furthermore, Fr. de Elera rendered spiritual assistance to all those whom he encountered in his life especially his students. Fr. de Elera was a professor of Antonio Luna when he was still a student in UST. Luna later earned his Doctorate in Pharmacy from Spain and took his post-doctoral studies in the Pasteur Institute, France. Prof. Regalado José has this to say about the exchange of letters between Fr. de Elera and Antonio Luna: “Fr. de Elera’s response to Antonio Luna’s letter is remarkable in many ways. The Dominican answered it the same day he received it. He addressed his former student in the formal third person (usted), and not in the familiar second person (tú), quite unlike the arrogant manner with which many of Rizal’s contemporaries associated with the friars. Fr. de Elera’s tone was conciliatory, not condemnatory. He also ended on a positive, upbeat exhortation.”

UST Museum (2018)

THE UST MUSEUM OF NATURAL SCIENCE TODAY

The UST Museum of Natural Science, rooted in the pioneering efforts of Fr. Casto de Elera, OP, has evolved into a historical and scientific institution that preserves invaluable artifacts of Philippine natural history. Originally founded in 1871 and later moved to its current site in the UST Main Building in Sampaloc, Manila before the Second World War, the museum houses one of the oldest natural history collections in the Philippines, encompassing minerals, botanical samples, and zoological specimens.

In 1988, the museum’s botanical collection, including over 8,200 herbarium specimens stored in eight cases, was transferred to the UST Research Center for the Natural Sciences, located on the fourth floor of the UST Hospital’s Clinical Division. Since then, the UST Herbarium has grown with contributions from UST Research Center for Natural and Applied Sciences (RCNAS) research initiatives, where both graduate and undergraduate students participate in gathering new specimens. With the opening of the Thomas Aquinas Research Complex in 2001, the herbarium found a modernized home, ensuring the preservation and expansion of the collection in alignment with contemporary scientific standards.

Today, the UST Museum proudly maintains Fr. de Elera’s original collection, estimated at over 10,000 specimens, comprising minerals, botanical samples, and a vast array of zoological specimens—many of which remain untouched in public displays since the 1800s. In November 2014, the university celebrated Fr. de Elera’s contributions through an exhibit titled The Spineless Collections of Fr. Casto de Elera, OP: Reliving the Past, which highlighted preserved specimens of corals, crustaceans, worms, and mollusks. Coordinated by Prof. Rey Donne Papa, then a biology professor and now Dean of the UST College of Science, the exhibit was a collaborative effort between the Graduate School, the UST Museum, and the College of Science, offering a glimpse into the Dominican friar’s profound impact on natural science.

In 2020, further honoring Fr. de Elera’s legacy, Dean Rey Donne Papa proposed officially naming the building used for zoology classes as the Fr. Casto de Elera OP Building. This dedication reflects Fr. de Elera’s enduring influence as a trailblazing Dominican scientist of the 1800s, whose work laid the foundation for natural science education and research at UST. The UST Museum of Natural Science continues to be a testament to his visionary efforts, bridging the history of Philippine biodiversity with modern scientific inquiry.

Sources:

Actas del Capitulo Provincial de la Provincia Dominicana de la Nuestra Señora del Santísimo Rosario, año 1906. 

Bantug, José, “Museo de Sto. Tomás como Centro de Cultura,” Hispanidad 1:9 (1940), pp. 34-36.

José, Regalado, “A Letter of Antonio Luna to his UST Professor,” The Antoninus Journal, no. 1, UST Graduate School, 2018.

Neira, Eladio, OP, Hilario Ocio, OP, and Gregorio Arnáiz, OP, Misioneros Dominicos en el Extremo Oriente 1836-1940 (Vol. 2), Manila: Orientalia Dominicana, 2000, pp. 180-181.

11 August 2020