1 10 10 https://cicmrpdigitalarchives.slu.edu.ph/files/original/de29d7a757b1d8a591c20ad9e0c27ab4.pdf ce74511fe2f7e65dc62a047abeed3ffa PDF Text Text David L. Ohlms, M.D. The Disease of Alcoholism © 1988 David L. Ohlms, M.D. Gary Whiteaker corporation Belleville, Illinois �David L. Ohlms, M.D., is a graduate of the University of Texas Galveston Medical School; he completed his training at the Missouri Institute of PSychiatry in st. Louis. Dr. Ohlms Is currently president of Mid-County Physicians, St. Louis, a group of psychiatrists specializing In addiction treatment and education. Dr. Ohlms is associated with St. Anthony Medical centers Hyland center, one of the oldest and most respected chemical dependency treatment facilities In the nation. He is also medical director of the St. Charles Program of St. Joseph's Hospital, St. Charles, Missouri; Research Associate at washington University's social Science Institute and an active member of numerous professional organizations. Dr. Ohlm's videos, films, booklets and other educational materials have become popular standards In the field of chemical dependency treatment and education In this country and abroad. II �THE DISEASE OF ALCOHOLISM David L. Ohlms, MD Much recent news from medical science seems to be discouraging: all kinds of everyday things have been found to cause cancer, heart disease, lung disease. There are even diseases turning up that we hadn't heard of a few years ago. But there is good news about one of mankind's oldest diseases - alcoholism. Not too many years ago nearly everybody thought it was hopeless. we don't think so anymore. 1 suppose the first part of the news is that alcoholism is a disease, a true disease, like cancer or diabetes or high blood pressure. It probably sounds strange to call that "good" news. But 1can show you why it is good. And to do that, 1have to tell you a story. AA leads the way The story begins in the late 1930s when people who were suffering and dying from alcoholism got tired of going to pro· fessionals <physicians, psychiatrists, psychologists> because the professionals couldn't seem to help them- the alcoholics just kept on dying. or wound up in lunatic asylums or jails. so alcoholics banded together and formed an organization to help themselves - Alcoholics Anonymous - and lo and behold, they did discover a way to stop dying and make themselves better. AA members not only stopped dying and got healthier; they discovered a method that let them give up drinking and lead as normal a life as anyone else. That's the second part of the good news. But in order to help fellow alcoholics, AA first had to decide that alcoholism was a treatable disease. Let's go back to that half of the good news now. This is my favorite part of the story. You have to remember that early AA members weren't medical research scientists __; they were businessmen, salesmen, carpenters, waitresses and they were all seemingly hOpeless drunks who only recently 1 �The Disease of Alcoholism had been able to stop drinking. But the AA program was so successful that finally, after several decades, medical science felt forced to take a good look at it. WhY did it work? Why was it that these ordinary people, doing what they did, were able to get well, while we professionals, treating them medi· cally and psychiatrically, seemed to make them sicker rather than better? The first thing we noticed was that Alcoholics Anonymous people were saying that alcoholism is a primary disease. It is its own disease. It causes its own symptoms - it is not itself a symptom of some other disease- and AA treated it this way. And medical science finally had to admit that AA was right! In 1956 the American Medical Association officially recognized alcoholism as a true disease - an entity of and by itself, that created its own problems, its own symptoms, that had its own treatment- and the AMA published this view in a major paper. This turned a lot of things around. It led to legislation that required hospitals to admit alcoholic patients, whereas before they hadn't wanted anything to do with those "drunks." Before 1956, doctors would often have to fix alcoholics up with phony diagnoses in order to get them hospitalized at all. And then alcoholic patients would often be treated for secondary illnesses -liver disease, for example- while their major prob· lem was ignored. So patients would go home with slightly im· proved livers- and completely unimproved alcoholism which soon wrecked their livers all over again! But since 1956 treat· ment centers have been opened throughout the United States, and indeed throughout the world, where people can go and get decent and humane care for their alcoholism. This ~as been, believe me, the best possible news for livers. Tripping over Definitions Now in order to go on with our story, we need to say something here about disease. I think we need to define it, and that's not easy to do. When I went to one of the very expensive medical dictionaries that 1struggled to buy in medical school, it said that "disease is an illness." very useful. When I 2 �The Disease of Alcoholism looked up "illness" it defined illness as a "disease." 1threw the book away and went and got a 99C pocket dictionary at a bookstore, and it had something I really liked. It defined disease as anything that interferes with the ability of the human being to function normally. That may be an infection such as tuberculosis, which can destroy your lungs. It may be the broken leg you got while pushing your car on an icy road. Whatever it is, however you caught it, a disease prevents you from living your life as efficiently as you ordinarilY would. And, from my point of view, a disease like alcoholism interferes with normal life even more than any other disease, because it lasts so long and because the person suffers from it for so many years before anybody really detects the problem and tries to give him help. The average adult alcoholic that 1 treat today has had at least 10 years of heavy alcohol abuse and significant physical and emotional problems caused by their drinking before they get help, before they enter treatment. The alcoholism has been there Interfering for a long time and will continue to interfere as long as the alcoholic continues to drink. so 1like that 99C definition very much. But this definition is rather philosophical, and unfortunately philosophical definitions don't satisfy hardnosed critics. So we need to go a little further and deal with the concept of alcoholism as a disease - but from a very scientific, very medical point of view. And if we're going to do that, we need to come up with some definitions of what alcoholism Is. Here's the official AMA definition: Alcoholism is an illness characterized by preoccupation with alcohol; by loss of control over its consumption, such as to usually lead to Intoxication or drinking done by chronicitY: bY progression and by tendency to relapse. It is typically associated with physical disabilitY and impaired emotion, occupational and/or social adjustments as a direct consequence of persistent and effective use. Whew! Pretty wordy, Isn't it? You could have four drinks while just reading the thing. 3 �The Disease of Alcoholism For this reason, the AMA definition is not a particularly good one. It's accurate, yes. very valid, yes. But who could remember it if they really needed to? Here's the definition 1use and one that 1prefer: Alcoholism is a chronic, progressive, incurable disease characterized by toss of control over alcohol and other sedatives. Now let me explain some of the major words in this much shorter definition. Chronic is self-explanatory. It lasts a long time. I've already mentioned that the typical adult alcoholic will have 10 or 15 years of sick drinking and lots of secondary problems before he gets help. Progressive is fascinating. It's one of the unique features of the illness, and one of the reasons why most people in the helping professions- medicine, counseling, etc. - don't like alcoholics. You have to remember that many helping professionals, like many of the rest of us, have at least one alcoholic somewhere in their family. They, just like the rest of us, have that uncle Jack or Aunt Jane who never got better no matter what anybody did. Poor old Jack. Poor embarrassing Aunt Jane. The family tried everything it possibly could to help Jack and Jane and that poor wife or husband and those poor kids. An army of experts was brought in- doctors, psychiatrists, psychologists, social workers, financial advisors, the people who were experts in child-rearing and development - and none of it helped because Jack or Jane !who didn't deserve much sympathy after a while! went right on drinking. Eventually Jack or Jane died or was "put away" in a "home," and the professional was secretly relieved bY it. But now the professional is one of those experts himself- and he's surrounded by Jacks and Janes on his job. Oh Lord! On one hand !in his head! he knows that the alcoholic Is sick, that he or she can be helped if only some heed will be paid to the professional's years and years of expert training. on the other hand !in his heart, in his experience with the first uncle Jack or Aunt Janel the professional knows it's no good. 4 �The Disease of Alcoholism This disgusting person will start sneaking drinks again immediately after discharge from the hospital or other facility. so that's part of the meaning of progressive- it goes on and on and on. And it demoralizes everyone involved. It tends to make them say "What's the use?" almost from the beginning. Alcoholism Doesn't co Away The other part of progressiveness that fascinates me is that, as already mentioned, as the alcoholic continues to drink the disease can only get worse: progressively worse. But let's say that Jack or Jane stops drinking. Maybe because of some formal treatment; maybe he or she just goes on the wagon, and there is a prolonged period of sobriety for, say, 10 or 15 or even 25 years. !In my own personal clinical experience 1 have had patients who were absolutely off alcohol for over 25 years.! And then for some reason, usually very trivial, Jack or Jane decides that they can drink again, and tries to return to the normal, social, controlled type of drinking that any non-alcoholic can get away with. But poor alcoholic Jack or Jane can't. Within a short period of time, usually within 30 days, the symptoms that the alcoholic will show are the same symptoms showed when drinking was stopped 25 years before. And usually worse. It's almost as if the alcoholic hadn't had that 25 years of sobriety, as if they meant nothing. An alcoholic cannot stay sober for a while and then start over and have early symptoms of alcoholism. An alcoholic cannot enjoy a few years of good drinking before it gets as bad as it was before. It's right there waiting and takes up where it left off. I know this is shocking - it has a hint almost of the supernatural- but later 1think 1can give you a scientific explanation as to why it is a medical fact. In Pursuit of Definition an BUt let'S go on With the definition. AlCOhOliSm iS joCU@ble disease - that to me Is undeniable. We've already touchedifii" this in the paragraphs above. uncle Jack or Jane can return t<_:> normal life, but only for as long as drinking is stopped. You will come upon an occasional rare medical study !the Rand Report, 5 �The Diseas.e of Alcoholism for example) that says differently - that says an alcoholic can be taught to handle controlled social drinking. If you're an alcoholic, don't believe it. Science has so far given us no cure for alcoholism. Now we've said that alcoholism is a chronic, progressive incurable disease characterized by loss of control over alcohol and other sedatives. It is characterized by loss of control. That may sound so obvious as to be trivial but it is a very important medical definition. It's what makes this disease different from other chronic, incurable diseases such as diabetes and arthritis of some types. Loss of control does not mean, as many laymen and indeed professionals seem to think, that when an llcoholic takes a drink- every time he takes a drink- he's gong to drink to excess and get drunk. That's very rare. Alcoholics usually understand this far better than the professionals who treat them. Most of my patients tell me that there were times right before they landed in the hospital when they had a drink or two on a given occasion and then stopped. They had no more alcohol that day. And if you would look at just that little 24-hour period, you would assume that such people were normal, controlled drinkers. But what Joss of control means is that once the alcoholic takes that first drink after a period of being sober or abstinent, he can't predict with any reliability whether he's going to have a normal or abnormal drinking episode. Look at it this way. on Monday, uncle Jack gets off work at 5:00 he plans to stop by the Circle Tap Barroom, have a couple quick ones with colleagues, and then get home in time for supper. And he does exactly that. on Wednesday - it may have been a bad day, a good day, it doesn't seem to matter - Jack drops by the Circle Tap and has the same first couple of shots with the same colleagues and the very same intentions. The next thing he knows, the bar is closing. His friends are long gone. He climbs in his car, gets a drunk-driving ticket or kills somebody on the way home; or, if he's lucky enough not to do that, he discovers, when he does get safely hOme, that the wife has packed her bags and left with the children. 6 �The Disease of Alcoholism Jack couldn't have told you that morning which way the day was going to go. The decision wasn't in his hands. He's lost the ability to predict his drinking behavior, and that's what loss of control means. He no longer controls alcohol, as most of us do; it controls him. Alcoholism = Sedativism Now this is probablY a good place to tell you that alcohol is a sedative, and to point out the implications of that fact. Alcoholism is a chronic, progressive, incurable disease characterized by loss of control over alcohol and other sedatives. The alcoholic has lost control over not just the drug alcohol - for alcohol is basically nothing more than a widelyavailable, socially-acceptable, non-prescription and inexpensive tranquilizer or sedative. It's one that you go buy in the li· quor store or supermarket rather than a pharmacy. But if you look at it as a drug - if you look at what it does to the brain it's a sedative. It works by putting brain tissue to sleep just like a tranquilizer or sleeping pill. You can probably see that we've got a tricky issue here. Because if the alcoholic has lost control over alcohol, that's not the only drug he's lost control over; he's lost control over all other sedative drugs as well. And indeed, one of the really big problems in current treatment, at least among the patients I see, is that the majority <60%1 are not only abusing ethyl alcohol. They·re also abusing minor tranquilizers and sleeping pills- sedative drugs that, interestingly enough, they usually get by prescription legally from physicians who don't know they·re treating alcoholics or don't know how to treat alcoholism and don't recognize alcoholism as a disease that is characterized also by loss of control over the very drugs that they are prescribing. so you can rapidly end up with someone who is not only ad· dieted to ethyl alcohol but also hooked on tranquilizers and sleeping pills, and he'll probably switch back and forth from one to the other. or he may stay dry but hooked on pills, In which case the basic disease goes right on destroying him. But 7 �The Disease of Alcoholism the chances are that the alcoholic will mix liquor and pills, and. that will only speed the destruction process. Mixing sedatives compounds the risks tremendously. Probably all of us have read in the papers about famous celebrities killed by accidental overdoses of combined sleeping pills, tranquilizers and ethyl alcohol. It's becoming an extremely common cause of death. All right, we now know what alcoholism is: a chronic, pro· gressive, incurable disease characterized by loss of control over alcohol and other sedatives. This is the definition I like to use clinically. If 1have a patient sitting in my office and I'm trying to make the decision !"Does Jack or Jane have alcoholism?">. this is the definition 1go to work with. Loss of control is the most important clinical factor. Does this in· dividual have predictable behavior when he drinks? If he does, then he's not alcoholic. But if his behavior isn't predictable when he drinks- if he simply can't tell what will happen next -then 1know the disease has got him in hand. How Medicine Defines "Disease" But then I'm a physician specializing in the diagnosis and treatment of alcoholism. Many doctors, maybe including your familY physician, refuse to this day to believe that alcoholism is a disease; they see it as a character or moral flaw, a simple lack of will power. <And we understand why they do. Remember what we said about the reasons many helping professionals don't like alcoholics.> so for them <and perhaps for the linger· ing doubters among you> we need to talk about alcoholism In a still more specific and scientific way. we need to do this because it can help rescue some people from alcoholism. When we doctors talk about a disease we usually start off bY asking about the cause or "etiology." But we're going to put that off for just a minute. Every good story needs a certain amount of suspense. Though doctors like to talk about a disease's etiology, necessity compels us to look first at signs and symptoms. Signs are the physical marks a doctor can literally see In a sick in· 8 �The Disease of Alcoholism dividual: the red welts on the skin we call hives, for example, or the fever that accompanies pneumonia or the sugar that a diabetic will have in his urine. Symptoms are the complaints that bring a sick person to the doctor's office in the first place. A diabetic will tell you that he's tired all the time or insatiably thirsty. Our question here, of course, is: Are there unique signs and symptoms for the mysterious disease we call alcoholism? Absolutely! There are probably more than for most diseases, and we now know a good deal about them. Forty years ago, Dr. E. M. Jellinek in this country and Dr. Max Glatt in England put together a precise description of the progression of alcohol· ism from early stages to middle and late stages. They had the symptoms down so well that they could see a patient only once and tell what stage of the disease he was in. The stages of a person's disease, incidentally, are what physicians call the pathogenesis. 1 won't go through all the signs and symptoms - there are fifty or sixty common ones, and many others not so commonbut 1do want to mention a few that might be called highlights. In the early stages, for instance, you have what is known as relief drinking. An individual uses alcohol to get relief from something: physical pain, emotional pain, money worries- it . 1, could be anything. Drunk driving commonly occurs in the early ' stages of alcoholism. Also memory blackouts. That's a period of ) 1 · ·'amnesia that occurs while the person is drinking. Aunt Jane 1 : :' may look fairly normal - you know she's been drinking, but 1; :; she's still functioning, she's still walking around the room, car· ·~~ rying on conversations, etc. But tomorrow Jane will be :( amnesiac; she won't recall what happened the night before. It's a very common symptom of alcoholism, and indeed if you 1 \ ( know an individual who's had that experience more than once or twice, the odds are that person is alcoholic. Relief drinking, drunk driving, blackouts- these are all early stage symptoms. Then we get to the middle stages of the disease. This is commonly called the crucial stage because it's here that most alcoholics can be detected and gotten into treatment. It's also the period when, if you don't get them into treatment, I 9 �The Disease of Alcoholism the chances for recovery go way down; so it Is In fact extremely crucial. It's in this stage that we see the classic symptoms: absenteeism from work, poor job performance, financial problems, family problems, the changes in moral or ethical behavior that tend to occur as the disease gets worse <and help the alcoholic to be so disliked!. There are the signs and symptoms that make the disease fairly visible and detectable - it could be a lucky time if the afflicted person somehow starts to get some treatment. And treatment is certainly needed because this is the beginning of alcohlism·s physical problems as well. It's toward the end of this middle or crucial stage that the liver starts to go bad. Marital problems on a physical basis- Impotence- begin to show up. The alcoholic is in sadder shape than even he knows now. The trouble is that he's probably not sober enough to know hOw much it hurts. And we're about to cross a gray line here. once the deterioration of the body starts, the alcoholic has entered the late or chronic stages of the disease. Most of us, when· we think of an alcoholic, picture the chronic-stage person: the semi-human down there with the body gone rotten, the liver shot, the brain only flickering a little and about to go out. Generally we picture the skid row bum who- in fact- makes up 3, maybe 4% of the alcoholics in the world today. Most alcoholics aren't fortunate enough to live to reach that stage. Most will die traumatically- on a highway, or at. home with a cigarette that they forgot to put out and It burns up their bed with them in it. You probably know how risky it is to spend even one evening drunk In the modern world. It takes 20 to 25 years of heavy drinking to reach the chronic stage. There aren't a lot of veterans. Life-saving Value of Disease concept All right. We've now become verv gloomy - which Is the natural pathogenesis of alcoholism when It goes Its way without treatment. But the wonderful thing about the disease concept Is that It allows us to detect the alcoholic's symptoms and 10 �The Disease of Alcoholism get him Into treatment before the damage Is Irreversible. And once In the proper treatment, complete and total recovery is highlY probable. So yes - thank God - there are signs and symptoms of alcoholism. 1 can take first year medical students and teach them the signs and symptoms in an hour, and then they will be able to make the right diagnosis. But- I'm having to say but a lot In this story - far too few medical students are taught to recognize alcoholism's signs and symptoms. Far too few, even today, are taught to recognize alcoholism as a disease. This, 1 honestly feel, is a national, indeed world-wide disgrace. In the United States today roughlY 34.5 out of every 36 people who have alcoholism are going to die from it, one way or another. It's going to kill them. And they will never have been treated for it. Oh, they will have been treated. They'll have been In a lot of hospitals-:- they'll have been in there for all the physical problems that go with being an alcoholic: the stomach problems, the liver, the pancreas, the nerves. They may even have been frequently hospitalized in psychiatric units where all kinds of psychiatric labels are routinely attached to them. They will be "manic-depressives" because they have episodes of depression regularly. Well, I'd be depressed too if my wife had left me, if I'd lost my job and my body was rotting out from underneath me. I think I might have episodes of depression. Alcoholics get all kinds of labels stuck on them. And a lot of treatment - frequently with other sedative drugs which drives the addiction In even more deeply and shoves the alcoholic downhill even faster. Treatment Is available but it's often simply the wrong treatment. Therefore, naturally ... the alcoholic dies. The luckier ones die. About half of one per cent of every 36 -will go insane. They will wind up with physical brain damage: ''Wet brain," which you've probably heard about. so much of the brain tissue Is destroyed In these late stages of alcoholism that the only thing to be done with the alcoholic Is to put him 11 �The Disease of Alcoholism in a state hOspital or nursing hOme. There we feed him, clothe him, bathe him and try to keep booze out of his reach. He'll still be smart enough to sneak liquor, if that's in any way possible. But he won't have the brains to take care of anything else. so a significant number of alcoholics will eventually have their minds destroyed by the disease. About 34 out of 36 will be killed by it in one way or another. One out of 36 will get treatment, will recover and get well. That's a tragic statistic. It's tragic because it's unnecessary. For we do have the proper treatment now - the treatment of alcoholism as a primary disease- and with proper treatment these awful numbers are changed completely around. Look at these statistics. Let's say that we've caught someone in the throes of middle-stage alcoholism. The classic case is someone who is still employed but has been forced into treatment by an employer because of deteriorating job performance. In this situation, recovery rates are as high as 80%. Eight out of ten middle-stage alcoholics can get well! We can't expect the same for late or chronic-stage alcoholics, but even there- among skid-row types, the worst cases you can think of - the recovery rate runs from 25 to 30 to 35%. By "recovery;· 1 mean people regaining their health and going back to normal, functioning, working lives. This is another strange aspect of the disease we call alcoholism. There are very few chronic, progressive, incurable illnesses where 25 to 80% of those who have them can get well again. Alcoholism - The cause Now we obviously have an interesting mystery here. we·ve described a certain disease, and we've said that withOut the proper tr~atment for it, the chances for recovery are almost nil. We've said that with the proper treatment, the chances for recovery are pretty good. Why on earth, then, aren't most alcoholics getting proper treatment? Remember when several pages back we started to talk about the "etiology" - the cause - of a disease? What causes alcoholism? Many laymen, and unfortunately many helping 12 �The Disease of Alcoholism professionals, would ascribe it to the alcoholic's personal weakness, his lack of character and willpower, tiis simple inability to say "No" to a temptation that the rest of us find the gumption to refuse. But we·re mainly remembering obnoxious. often disgusting ''drunks'' when we think this way. Since its beginning in 1935 Alcoholics Anonymous has helped some two million people recover from severe drinking problems. Modern treatment centers have helped many more. How have these millions suddenly developed the will power to quit drinking? The weak character theory seems to raise more questions than it answers. What causes alcoholism? we·re not entirely sure, and we should admit that. 1 can't tell you 1 know the etiology of alcoholism, because 1 don't. But we do have more knowledge about what might cause it than we do about most other diseases. we certainly shouldn't say <as some doctors will> that because we don't know the cause of alcoholism, it can't be described as a real disease at all. If that were true, then cancer and diabetes and arteriosclerosis aren't real diseases either; because we don't really yet know what causes them. Yet every day 1 hear professionals say that about alcoholism. It's a backdoor way of saying that alcoholism is caused by weak character. or it might be just the bad luck of the alcoholic. or maybe a voodoo curse. The Family connection What causes alcoholism? we don't know for sure, but we now have some pretty good ideas. Medical research has shown, for example, that alcoholism runs in families. <You've probably noticed that tendency from your own observation.! Family histories taken from patients Indicate that, 95% of the time, yes Indeed, the mother had a drinking problem, or the father did, or an uncle or brother. usually, when there Is one alcoholic In a family, you'll find many more in the background. Nor Is this largely a matter of environment- the atmosphere one learns to drink in as one grows up. That question has been pretty well answered In the past 20 years, and especially in the 13 �The Disease of Alcoholism research done in the 1970s. Heredity studies, done all over the world, clearly show that genetics is far more significant in determining whether or not you'll be an alcoholic than any other single factor examined. Genetics is more significant than any combination of social or environmental factors examined. Now I'm not saying a person is born an alcoholic. No. I've never met an alcoholic who didn't drink. But 1 think it"S con· elusive that some people are indeed predisposed to alcoholism because of their heredity; and if they ever start drinking they run an unbelievably high risk of developing the disease. TIO - Biochemical Culprit Of course, in medicine we have a lot of diseases that work that way. Diabetes has a high family predisposition. so, probably, does heart disease. Now, when medical science notices a family predisposition toward a disease, it will look for some abnormality in body chemistry. What about the body chemistry of alcoholics? In just this past ten years we think we·ve found it. Here's a story within a story - another of my favorites. It all started down in Houston, Texas with a medical scientist who was doing cancer research. For her studies she needed fresh human brain - which is not widely available; you don't run down to the store and .buy it. so she'd ride out with the Houston police in the early morning, and they would pass along Skid Row and collect the bodies of the winos who died overnight. The researcher would take the temperature of these bodies in a manner I'll leave to your imagination. The warm bodies, so to speak, were rushed back to her hospital; there she removed the brains for her cancer research. one day while talking to some doctors In the hospital cafeteria and telling them about some findings of her laboratory studies, she said: "You know, 1 never realized that all those winos used heroin as well as booze." Now these were hardened emergency room doctors; they Just laughed at her. "Come on," they told her. "These guys don't use heroin. They can barely afford a bottle of cheap muscatel." 14 �The Disease of Alcoholism Atr•r·TIQ She shut up and went back to her lab. But she was onto something, and she knew it. She had discovered in the brains of those chronic alcoholics a substance that is, in fact, closely related to heroin. This substance, long known to scientists, is called Tetrahydroisoquinoline - or !fortunately) TIC for short. When a person shoots heroin into his body, some of it breaks down and turns into this TIC. But then these people hadn't been using heroin; they had just been simple alcoholics. so how did the TIC get there? That's where the researcher's studies were to lead her for the next few years. Now I'm sorry, but we're going to have to leave the intrepid researcher behind us here. Also - don't flinch - I'm going to have to teach you a little bit of biochemistry. When the normal adult drinker takes in alcohol, it's very rapidly eliminated at the rate of about one drink per hour. The body first converts the alcohol into something called acetaldehyde. This is very toxic stuff, and if it were to build up Inside us, we would get violently sick; and indeed we could die. But Mother Nature helps us to get rid of acetaldehyde very quickly. She efficiently changes it into acetic acid, which we know as vinegar, and then changes it a couple of more timesInto carbon dioxide and water - which is happily eliminated through our kidneys and lungs. That's what happens to normal 15 �The Disease of Alcoholism I Alcohol Elimination L. K/dneys,~.... Acetaldehydel]'~ ~ ~~ _ _ _ _ _ _ _ _ _ _ ____._ H2 0 & CO;:------Acetic Acid 4.-m 1 drlnk~rs. It also happens with alcoholic drinkers, but they get what we might call something a little extra. What was discovered in Houston, which has been extensively confirmed since, is that something additional happens in the alcoholic. In them, a very small amount of poisonous acetaldehyde is not eliminated; instead it goes to the brain where, through a very complicated biochemical process, it winds up as this TIQ 1 mentioned before. Researchers have found out fascinating things about TIC. Let me tell you a little about them here. First, TIC is manufactured right in the brain, and it only occurs in the brain of the alcoholic drinker; it doesn't happen in the brain of the normal social drinker of alcohol. second, TIC has been found to be highly addictive. It was tried in experimental use with animals during the second world war when we were looking for a pain killer less addicting than morphine. TIC was a pretty good pain killer, all right, but it couldn't be used on humans. It turned out to be much more addicting than morphine. so scientists had to forget about it, and they've left it all these years up on some dusty shelf. The third fascinating item about TIC also has to do with ad· diction. There ~re, as you might know, certain kinds of rats that cannot be made to drink alcohoL Put them in a cage with a very weak solution of vodka and water, and they'll refuse to touch It; they'll literally thirst to death before they agree to drink alcohoL But if you take the same kind of rat and put an unbelievably minute quantity of TIC Into that rat's brain- one quick Injection - the animal will Immediately develop a 16 �The Disease of Alcoholism preference for alcohol over water. It will scurry across the cage to get to that vodka and water. In fact he'll be happier if you mix his drink with less and less water. so we've taken a teetotaling rat and turned him into an alcoholic rat. And all we needed was a smidgin of TIQ. Other studies have been done with monkeys, our close animal relatives in medical terms. We've learned that once TIQ is injected into a monkey's brain, it stays there. You can keep a TIOed monkey dry, off alcohol, for as long as 7 years; then when you sacrifice him and study his brain, that weird stuff is still there. This, as you·ve probably already seen, takes us back to the progressiveness of the disease. Remember that person who's been sober for 10 or 25 years, and then suddenly starts drinking again? The alcoholic will immediately show the same symptoms displayed years before - and it's no wonder! The human alcoholic is still carrying TIQ like those man-made alcoholic monkeys and rats. 1 caution the reader that TIQ involvement in the development of alcoholism is still a theory. The precise way TIQ, or other chemical or group of chemicals, influences the development of alcoholism might not be known for years. In my opinion, the discovery of the TIQ factor is important mainly because it has sparked literally hundreds of research projects into the neurochemical aspects of addiction disease and other behaviors. After hundreds of years of moral condemnation of the alcoholic, science is on the threshold of exorcising the mythic devils of addiction. After all, medical science has helped eliminate the myths and prejudice surrounding all kinds of historically misunderstood and despised diseases: epilepsy, leprosy and schizophrenia to name just a few. It shouldn't surprise us when science turns demon rum into a natural allergy. Neurobiology - The Next Frontier This booklet is much too short to tell you all the exciting things that are happening in the area of brain chemistry research Into the basic nature of addiction. It should be enough 17 �The Disease of Alcoholism to say that everything is pointing toward inherited abnormalities, or maybe 1should say treacherous differences in the way some people respond to alcohol and other drugs. And these differences underlie the development of addiction. In fact, researchers like Dr. Robert Cloninger at washington University in st. Louis and or. Kenneth Blum at the University of Texas have gone far beyond the TIC theory. Blum has tied the development of addiction to lower levels of certain brain chemicals. Cloninger has actually identified different types of alcoholism. Blum has worked extensively with the alcoholseeking rodents 1mentioned earlier and has found marked differences in the alcoholic rodent's inherited ability to produce certain neurochemicals which make them feel good. These chemicals are called endorphins. The amazing thing is that both alcohol and TIC can mimmick our body's natural endorphins and make the brain feel it is perfectly alright, even desirable to ingest as much alcohol as possible. Of course, this behavior is highly addictive and plays havoc with the rest of our· body and will utterly destroy our ability to live normal, happy lives. But at the neurochemical level, the brain neither cares nor knows what's going on. some of the best research into alcohol addiction is being produced by Cloninger in his laboratory at washington University Medical center in St. Louis. Cloninger believes <as 1 dol that the evidence that alcoholism is a hereditary predisposition is conclusive. Cloninger has even identified "types of alcoholism such as early onset and late onset alcoholism. Early onset usually occurs In adolescence and early adulthood and involves extreme alcohol seeking behavior and rapid, troublesome addiction. Don't we see this all the time? Late onset Is the gradual toss of control over a much longer period of time. Amazing! For years I've been seeing very young people who drink and show all the signs and symptoms of alcoholism practically from the first drink. I've also seen older adults who have had a number of years of more or tess controlled drinking before losing control. How do we explain this? Environment? Nope. All the research points to genetics and neurochemistry. . 18 �The Disease of Alcoholism The Pieces Begin to Fit You see how beautifully these laboratory findings fit in with what we specialists in alcoholism have long noticed In our clinics. uncle Jack is brought in, and he's drunk again, and even though it's slowly killing him, he somehow can't stop drinking. When he's sober enough we'll get a family history. Yes, there are other alcoholics in his family; there's a family predisposition - an abnormality in the family body chemistry- which we only saw the shadow of before. But now we see it much more clearly: it's a predisposition toward making no. Now alcoholics don't intend to make TIQ when they start drinking. They don't mean for their brains to manufacture something stronger than morphine - they've been warned about the evils of narcotics all their lives. But they've heard a good deal less about the evils of alcoholism. Most normal Americans take a drink now and then, and the young alcoholics-to-be want to be normal. so they take a drink now and then, too. Unfortunately, the alcoholics-to-be aren't normal. That's too bad for them but then it could have been a lot worse: they could have been born blind or with crippled arms or legs. on the other hand, of course, potential alcoholics certainly would know about the blindness or the crippling disability. But they don't know about the predisposition toward the TIC-making their brain chemistry has inherited. Nobody knew about it until fairly recentlY. so Jack and Jane and a new generation of alcoholics have their first few drinks, and everything seems cool. The alcoholic has his or her early drinks, and now we can go back to our little lesson on biochemistry. The alcoholic's body, like yours and mine, changes the alcohol into acetaldehyde, and then it changes most of that into carbon dioxide and water, which In the end it kicks out through the kidneys and lungs. Except, of course, that alcoholics bodies won't kick all these chemicals out. The alcoholic's brain likes them for some reason and holds a few bits back and transforms them into TIO. 19 �The Disease of Alcoholism So the alcoholic-to-be starts drinking, and he or she may well be very moderate at first. Just a few on saturday nights. Maybe a couple of beers with football games on TV. Maybe a nip or two to calm down while fixing dinner for the family. Two or three drinks to quiet the jitters before high school graduation. In the beginning, the alcoholic-to-be only gets seriously drunk, say, once or twice a year. so far, so good. But all this time the alcoholic brain is humming away in there building its little cache of TIC, just like the brains of our rats and monkeys. At some point, maybe sooner, maybe later, the alcoholic will cross over a shadowy line into a whole new way of life. Now medical science still doesn't know where this line is doesn't know how much TIC an individual brain will pile up before the big event happens. some predisposed people cross the line while they're teenagers- or earlier! It won't occur in others until they're 30 or 40 or maybe even retired. But once it does happen, the alcoholic will be as hooked on alcohol as he would have been hooked on heroin if he'd been shooting that instead - and for very similar chemical reasons! Now comes that toss of control we talked about early in this story. Now its chronic, progressive, incurable nature is obvious to practically everyone who knows the alcoholic. Now it's all too clearly a disease. And now - all too often - it's a disease that will mainly get treated with other sedatives. Far too often alcohol addiction is treated with pills that keep the disease raging. When we're done, if the alcoholic is still alive, he'll be about as functional as a TICed rat. Good News! But then 1did promise you good news, didn't I? Well, we're just about to it, and you may well understand it already. Alcoholism is a disease - and that's good news. Alcoholism is not the alcoholic's fault - and that's good news, too. Alcoholics can today get proper treatment for the disease, which is certainly good news, and that treatment begins when we tell them these facts. The alcoholic patients 1see are usually hugely relieved to hear that it's not their fault, because 20 �The Disease of Alcoholism they've been carrying tons of guilt along with the alcoholism - and that guilt was often worse than useless. Now instead of guilt, the alcoholic person can take on some responsibilitY. Now that the alcoholic knows the facts, he or she can, with treatment, take the responsibility of stopping the drinking; alcoholics can refuse to put more TIC in their brains and they can refuse to reactivate the TIC that's already there. Alcoholics can't get rid of their TIC, but they can, with treatment, be taught how to control it. Alcoholics can learn how to live like normal, healthy grownups again. That's good news for all of us. That's the best news any human being can ever expect. 21 �THE DISEASE CONCEPT OF ALCOHOLISM is available in all Video tape formats. For further information, contact: Gary Whiteaker Corporation P.O. BOX 307 Belleville, Illinois 62222 (618) 233-0005 Other booklets by David L. Ohlms, M.D. COCAINE Simplicity is the key to Dr. Ohlms· booklet on cocaine. Ideal for patient and family orientation. cocaine takes just a few minutes to read but leaves a lasting impression. POT Marijuana continues to be a popular drug among millions of Americans. Dr. Ohlms recalls the hit movie EASY RIDER as he gently and nonjudgementally guides the reader into a new understanding and appreciation of the dangers of marijuana. Ideal for patient orientation and community education projects. THE PRESCRIPTION TRAP It is critically important that those recovering from chemical dependency understand the dynamics of cross addiction. In THE PRESCRIPTION TRAP Ohlms explains the phenomenon of "cross tolerance" and the danger of innocently starting up the addiction cycle through the use of prescription and mood· altering over-the-counter drugs. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 2 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The disease of alcoholism / David L. Ohlms, M.D. Publisher An entity responsible for making the resource available Gary Whiteaker Corporation Date A point or period of time associated with an event in the lifecycle of the resource @1998 Description An account of the resource ii, 21 pages Language A language of the resource English Type The nature or genre of the resource Monograph, books Format The file format, physical medium, or dimensions of the resource Print Subject The topic of the resource Alcoholism Creator An entity primarily responsible for making the resource Ohlms, David L. https://cicmrpdigitalarchives.slu.edu.ph/files/original/350382af2b8c6880019bf432a319579d.pdf ac6b812568810f2da4d7b92511cf4181 PDF Text Text I~BN 978-971-91238-4-2 :. l • I MAKING REL_L\(ANT . AND EMPHATIC · HOMIUES Rex Celis Salvilla, CICM �Dear Confreres, In December 20 10, I celebrated my 25th anniversary of Priestly ordination. After that . I decided to give something to the CICM Philippine Province in gratitude for all these years of priestly ministry, not only mine but also for the service of other confreres. What else could be a more appropriate gift but the learning in the past twenty-five years? I therefore decided to finish the draft about making homilies I started some few years ago, then name it Making Relevant and Emphatic Homilies. Have a pleasant reading.© Rev. Rex Celis Salvilla, CICM �978-971-91238-4-2 MAKINS REILEVANT AND\ EMPHATIC HOMIUES Rex Celis Salvilla, CICM �This booklet is dedicated to all preachers who prepare and who do not prepare their homilies. �Table of Contents Preface Elements of a Good Homily....................................... l Composing a Homily..................................................2 Delivering a Homily....................................................6 Sample of Homilies ....................................................7 Personal Style ........................................................... 18 Final Words ................................................................23 Collection of Homilies ............................................... 25 �Preface After the gospel reading, have you ever experienced this extra-sensory ability of precognition, that you know exactly what that usual preacher will tell the congregation? While listening to a homily, did you ever have this feeling that the things you were hearing were already heard by you several times during your past lives? Were you almost convinced that there is a reincarnation of yourself and of the preacher? While listening to a homily, did you ever have an out-of-body experience, as if your spirit leaves your body, and you can see your mortal flesh helplessly sitting while you wander freely to places where you want to go, and you return to yourself at the time of the Credo? While listening to a homily, were you effectively brought to a trance by soporific utterances and by its sheer length? While listening to a homily did you have a deja vu, as if you have previously encountered this material somewhere in a boo'~, or in the internet, or in the "ukay-ukay" (store for previously-owned things, especially clothing)? Homily is an important part of the Sunday Eucharist. It is something to be enjoyed. It is not meant to open up psychic matters. This booklet is a guide for making relevant and emphatic homilies. �Making Relevant and Emphatic Homilies I. Elements of a Good Homily A good homily is like a healthy human body with a strong skeleton, with a functioning flesh and blood, and with an attractive appearance. Theological foundation is the skeleton, human experience is the flesh and blood, and humor is the attractive looks. A homily should have a solid exegetical and theological foundation. Theology can be learned from good theological and biblical books, and serious theological schools, supplemented by prayerful meditation. Without being too academic, a homilist should have a feel of what is historical in the New Testament text and what is the reflection of the Early Christian Community. A person with strong bones can be seen in how he/she performs certain activities. Nobody can see the skeleton itself, but its effects can be noticed. So with a homily, the theology should be given sparingly, but the listeners can feel the preacher is standing on solid grounds. However, giving too much theology without human experience is like presenting a bare, intimidating skeleton. �2 Human experience gives life to theology, makes theology rooted in reality. Listeners like to hear words, especially stories that touch their lives. Issues that touch people are issues about justice, good governance, peace and order, the economy, family life, drug addiction, and other relevant topics. A preacher should have the courage to present these issues. The faithful are not really interested in the latest archeological diggings in the holy land that reveal some insights about the prophets. They would be more interested in the fuel price. The preaching on Jesus-loves-me, Jesus-loves-you topic without much human experience is good only for audience who do not want to face reality. On the other hand, too much preaching about human experience without a sound theology makes the homily a big jellyfish. As the body has curves and hair to attract or repulse people so does the homily with attractive or repulsive humor. The choice of words in good taste is important. Best jokes come out naturally, not forced, and sometimes not intended. Good humor appeals to people, and prevents wandering of minC:s. However, too much humor without the other two elements is like presenting a superficially attractive sexy bum. II. Composing a Homily Assumption: It is assumed that the reader knows the basic principle of making speech, like having correct grammar and coherent ideas. �3 1) Ideally, do a one week preparation. If you are preparing for the coming Sunday, read the readings on Monday, and start thinking. Within the week note down some brilliant insights. 2) Meditation on the readings, especially the gospel is very important in preparation. Once a person is used to meditation, then insights easily flow abundantly. Release your thoughts and let your mind wander freely. Meditation is a mother of creativity. In case of urgency, when a homily needs to be delivered with very sho~ preparation, a preacher who is used to · meditation can easily comply. 3) Write an outline with keywords, or write the whole text of the homily. This depends upon the personal choice of the preacher as long as there is enough preparation. 4) As much as possible use only one language. Sometimes preachers take it far granted that there are listeners who can understand only one language. It is very annoying for someone who cannot understand a sentence because it was delivered in a language other than the main language used in the homily. 5) Treat your audience as intelligent people. Do not over-explain things. Preachers sometimes think they can impress people by explaining and over- explaining an idea. �4 6) Some tools for an effective homily: a) It is a good practice to use the vocabulary of the listeners. Keep note of your type of audience. Usually the congregation in the Eucharist on Sundays are people from all walks of life who are not really excited in hearing the homily. However, a preacher may celebrate the Eucharist for special occasion like graduation, class reunion, first vows of pious novices, or the blessing of a nuclear plant. b) Use stories. People like to hear to them. Do not recycle your stories to the same listeners. It is often better to tell your original story than stories you heard or read from books. c) Retell the bible stories with your insights. The gospels were written this way. Enrich the stories or parables with your experience. d) Use a refrain, a sentence from the Bible. For instance the se.1tence "I am the way, the trut.'1, and the life" can be used in the beginning of a paragraph. Give some explanation. Use the same refrain for the beginning of the next paragraph. Make another parallel but not the same explanation, and so forth. After your homily, the listeners will remember this sentence with deeper insights. e) Use sentences with parallel structure and with some common words. When they are used one after another, the effect is very emphatic. �5 Example, the following sentences are from Homily #5 below. Notice the parallel sentences being used: "As long as there are people who demand to get far more than what they need, others will be,deprived of their basic needs. As long as there are people who waste and abuse the world's resources, the harmony in nature will be disturbed, and the common people will bear the brunt of nature's wrath. As long as there are people who thirst for power, the weaker ones will be exploited. As long as there are people who refuse to share their excess, the least fortunate ones will be deprived. To say it simply, as long as there is greed, there is poverty and suffering." f) Use allusions. Most of the time, it is better not to mention names of persons. Let the listeners guess. It makes the listeners think actively. You avoid court cases as well. g) Pose challenging questions. Sometimes questions are more effective than advices. 7) Focus on one or two main ideas that the listeners can remember. After your talk, there should be a clear message that is left in their minds, and not a potpourri of nothing. 8) There is no need to give answers to all questions. A homily is not meant to solve all moral, theological, political, economic or whatever questions. For difficult issues, give the �6 arguments, and pose questions for the listeners to reflect and answer on their own. 9) Practice ~hows that a homily should not be more than ten minutes. lO)There are a few ways to end a homily: a) A question or a challenge can be a forceful conclusion. b) A repetition of the same words or idea that was mentioned in the beginning can create a "package effect" and thus a feeling of completion. c) A simple summary of the main points can immediately refresh the listeners. d) A straight advice or an exhortation from the Bible can wrap up whole message nicely. III. Delivering a Homily Before anything else check the microphone. Many great homilies are ruined because of the mike. 1) Either read the prepared text, or deliver without an aid, or hold an outline of your message as a guide. �7 2) Observe the basic speech rules like speaking clearly. 3) In the opening, avoid trite sentences like: "When I was invited to celebrate this Eucharist. .. " 4) Do not stop after your jokes except when people are really laughing, otherwise they will laugh at you. Do not explain jokes. Never mind if listeners did not get them. 5) Avoid nursery devises like raising or clapping of hands, raising your voice too often, shouting Alleluia or Amen, and other pyrotechnics. They cannot hide a poor homily. 6) It is okay to make some side comments (like footnotes in writing), but do not overdo it. 7) Stop when you do not have anything to say. IV. Sample of Homilies All the homilies below were made by the author. Homily #1 Gospel: Occasion: Lk 9.28-36 Grand Reunion of Psychology Graduates La Salle College, Bacolod City �8 Listeners: Date: Psychology Alumni of La Salle College 23 February 1986 (while Edsa Revolution was in progress) I still remember when our batch graduated from La Salle. At the end of the graduation ceremony, we sang, "Onward, onward men of La Salle. We must never stop until the banner of our college waves at the very top." We felt fulfilled, triumphant, and glorious. We felt very good, as if we reach the top of the mountain. Perhaps this feeling of glory and delight is similar to the feeling of someone who experiences Jesus appearing in glory on top of the mountain. Peter was so overwhelmed that he said, "Master, it is wonderful for us to be here; so let us make three tents, one for you, one for Moses, and one for Elijah." But according to the gospel, "Peter did not know what he was saying." We can hardly understand why the man we call our first pope could make such an absent-minded if not stupid statement. If we however look closer to the personality of Peter, we can understand why. This is th3 same Peter who presented h:mself while they were on the battered boat saying, "Lord, if it is you, tell me to come across the water." So, Peter went on the water, but when the wind blew, he was frightened and began to sink. This is the same Peter who confessed, "You are the Christ, the son of the living God." But when Jesus said that he must suffer, Peter opposed, "Heaven preserved you, Lord, this must not happen to you." Jesus answered him, "Get behind me Satan! You are an obstacle in my path." This is the same Peter who promised never to disown nor deny the Lord after Jesus had predicted that his apostles would run away. Peter even promised, "Even �9 if I have to die with you, I will never disown you." But he denied the Lord not only once but three times. Even an amateur psychologist would conclude that Peter had a compulsive personality. That is why he did not know what he was saying to Jesus on the mountain. It is a natural leaning, if not a compulsion for a human being to look for security, for fulfillment, for glory, for a feeling of delight. It is very natural, so to say. However, if our act of too much seeking for good· and wonderful feeling can alienate, blind, and deafen us from the needs, the cries and anguish of our fellowmen, then we can become indifferent, insensitive and dangerous. We can develop into obsessive persons. Remember that Jesus did not stay long on the mountain where he was transfigured. He only wanted to show and encourage his apostles that he would be glorious in spite of the sufferings that he would ·encounter later on. Jesus came down from the mountain to proceed to Jerusalem because serving one's neighbor is not staying securely in a wonderful place or position but going down to the plain where we can rub elbows with our struggling and oppressed fellowmen. An obsession to stay in a secured and glorious position is frighteningly dangerous. A person who would like himself to stay on the top or in power by all means is a threat to everyone. He becomes insensitive, deaf, blind, and rotten. He won't hesitate to suppress the truth, but to force the media to tell lies after lies. He won't feel any shame robbing millions and millions of pesos. He will place his boot-licking puppets and relatives to strategic positions to maintain his grasp. He will bribe the courts, he will buy people. He will systematically silence his critics. He won't have �10 a second thought in using his military machinery to salvage his rivals, and to secure him in power. But Jesus precisely showed us that we should come down from the mountain of security, of indifference, and of alienation, and go right to the plains where we can encounter the hearts of our fellowmen. Our position in life and our money somehow get us to the top. Our names as Psychology graduates of La Salle somehow give us prestige. An education is an investment. We know many things. We know human behaviors. We know that human beings can be conditioned by the media regardless of the lies they are airing. As Psychology graduates, we know that idiots are not qualified to run the government because of their wanting IQs. We know that it is dangerous to enlist immature, irresponsible and neurotic persons in the army. We know that man is and will continue to search for life's meaning in spite of his abject and oppressed condition. We know that sooner or later man will assert his freedom by all means because God gave him that freedom. We indeed know many things because we were educated. But mere knowledge is far from eno•Jgh. We must remember that La Salle gave us Christian education. We have learned not only skills but Christian values. This makes us different from the highly trained technocrats who do not care at all for persons. Jesus is inviting us to come down from our mountain of security. He is calling us to transform ourselves everyday to better persons. He sees our education always in function of our service towards one another. Jesus showed us that the love of neighbor transcends all things. It transcends race, gender, social status, educational attainment. �II Let us follow the man who loved. He has no diploma. He has no house. He has no spouse. He was glorified only after his journey towards Jerusalem where he suffered much. Therefore, the next time we sing, "Onward, onward men of La Salle," I hope that we know what we are saying. We must move onward not from, but right to the midst of our fellowmen. Comments on Homily # 1 a) In the opening, graduation is mentioned in order to bring the listeners to the mood of the reunion. Then it is connected immediately with the gospel. b) The text is sprinkled all over by psychological words because of the listeners' background. c) Some sentences even focused on the psychology of Peter. d) Allusion is powerful. Can you find some sentences? e) The homily is based on the biblical interpretation that "He only wanted to show and encourage his apostles that he will be glorious in spite of the sufferings he will encounter later." There is no hocus-pocus explanation of transfiguration. f) Sentences with parallel structure and with common words are used one after another; thus, bringing an emphatic message. g) The ending repeats the graduation song mentioned in the beginning, creating the feeling of a wrapping up the homily. �12 Homily #2 Gospel: Occasion: Listeners: Date: Lk 21.25-28, 34-36 AD 88 (a cultural entertainment for Filipinos), Queen Elizabeth Stadium, Wan Chai, Hong Kong. Before the show, there was a Eucharist. Filipinos working in Hong Kong 27 November 1988 Filipinos are festive people. Often in a happy gathering there is singing, dancing, eating, not to mention the excessive picture taking. When people learn that I am a Filipino, sometimes they would ask: "Father, do you also sing?" To this, I would reply: "Yes, I sing only when I am taking a shower." Yet today's gospel seems to be warning us, "Watch yourselves, or your hearts will be coarsened with debauchery and drunkenness and the cares of life ... Stay awake praying at all times for the strength to survive all that is going to happen, and to stand with confidence before the son of man." The gospel is telling us to be alert anytime. That is, living fully the good news according to the demands of the situation, knowing what to do and how to react in a given circumstance, responding reasonably to the signs of the times. The fact that many Filipinos are coming to Hong Kong and going to other parts of the world is a proof of heeding to this gospel imperative of staying awake, of being alert, of responding to a need. And what is that concrete need to which you are responding? What is that need which forces Filipinos to go abroad? Well, �13 how do you call that paper that you receive from your employers every month and that you are sending to your families? Our country needs that paper to pay the interest of billions of dollars of foreign debts. But the price of responding to our country's need is heavy. We have to leave our loved ones; we have to do the jobs we never thought of doing when we selected our respective fields of studies in college. I think it would not be wrong to say that most Filipinas here miss their loved ones back home. Heavy makeup and ostentatious clothing can hardly hide the sad faces. The gospel is urging, "Stay awake." As far as we are responding to the needs because of concern, we are staying awake. Perhaps if we had stayed awake these past 15 years then it would not have been necessary for us to leave our families. Perhaps if most of us had been awakened when our national treasury was being plundered, then we would not need to pay huge interest now. We had been sleeping. We were so disciplined. As the line goes: "Sa inkauunlad ng bayan, disip/ina and kailangan." In English it means: "Keep your mouth shut!" We needed to have someone's bl'1od spilt at the Manila lnternati0nal Airport before most of us were awakened from our deep slumber. Stay awake. Staying awake means following Jesus, and taking up all that he stood for. Staying awake means opening our eyes to what is happening. It means being in opposition with the unjust. Jesus' life was not so peaceful at all. He got in trouble many times. Staying awake does not mean singing the tune that others dictate us to sing. Staying awake does not mean dancing with the tune that the powerful is singing. But we in fact sang the songs that we were not supposed to sing, and danced the dances that we �14 were not supposed to dance. And what is the result? We sang and danced ourselves to poverty. As the saying goes, "Kung ano ang tugtug ay siyang sayaw." In English it means: "The blind leading the blind." That means, if the song is boring, the dance is also boring. If the song is rotten, the dance is also rotten. If the song is stupid, the dance is also stupid. But it is not yet too late. We can learn from the past mistakes. As the song goes, "Huwag damdamin and kasawian, may bukas pa sa iyong buhay." In English it means, "There's got to be a morning after if we can hold on through the night." We still have hope. Anyway this year is the year of the Dragon. This is supposed to be an auspicious year. There was some time in the Philippines before when we experienced the Years of the Crocodile in succession. Now we have to pay for all the things that the crocodiles have eaten. The late Senator Jose Diokno said, "We will struggle on, no matter how long it takes or what it costs, until we establish a just community of free men and women in our land decidiT'g together, working and striving together, but also singing and dancing, laughing and loving together." We love to live in a free country, free from local and foreign manipulation. We like to sing freedom songs. Just remember that day in 1983 when millions of Filipinos in Metro Manila were attending a funeral procession. They were singing, "/bon mang may laying lumipad, kulungin moat pumipiglas." In English it means, "Turn me loose from your hand, let me fly to distant land." Today is another chapter- more than two years after that famous Edsa Festival. The works of our present �15 leaders are tough. Let us pray for our senators and congressmen that they may open their hearts to our poor countrymen who are longing for jobs, for land, for shelter, for clothing and food. We need officials with big hearts, not with big mouths for verbal gymnastics. We need officials who collect feedbacks from the people, and listen to them. We do not need officials who collect imported shoes. Let us pray for our president that God may give her the wisdom to lead the nation. Her work is not an easy one. During the last Philippine presidential election, many people shouted, "Tama na, sobra na, palitan na!" In English it means: "Go to hell!'' But now, I am not so sure, but people are seemingly complaining, "Kulang pa!" In English it means: "Remember your promise." Yes, President Cory has still a lot of things to do. She cannot succeed without our cooperation. Let us pray for her. How I wish we could pay all our debts. How I long for the day when Filipinos no longer need to go abroad just to find jobs with decent salaries. I salute you for responding to our country's need at the exp~nse of leaving your loved ones. You are great. Today we can still celebrate to express our beautiful culture. Mabuhay kayong /ahat! In Cantonese that means: Kung Hey Fat Choy! Comments of Homily #2 a) The opening is meant to bring in immediately the mood of the occasion. The little story in the opening needs not be true. b) The homily is all over sprinkled with words about songs and dances. �16 c) The words "Stay awake" is used as a refrain. d) Many issues back in the Philippines are mentioned because they touch the listeners. Homily #3 Gospel: Occasion: Listeners: Jn 6.1-15 Date: 1988 Sunday Eucharist English speaking parish community, Hong Kong If we have so much, it is not so difficult to share our excess to others. A country with abundant food could easily ship tons of food to a famine-stricken area. A family with much money could easily and graciously help the less privileged people. A child wallowing in toys could easily share his extra playthings to other children. A person who received much love at home could relate and make friends with others in the society. Someone who has much time to gallivant could spare some few minutes offering a helping hand. But the measure of our goodness is not only found in times of abundance and luxury, of blessings and success. What if I am also in need? Am I still willing to share the little that I have? What if I am so busy with my work? Could I still spare some few moments with others? What if I am down cast, could I still console a lonelier person? As gold is tested in fire, so our humanity is tested especially in times of difficulties. Our being Christians is tested not only during the times when we do not �17 know what to do with our wealth, but during the times when we ourselves have to eke out a living. Our generosity to share our food is tested not so much during the times when we get indigestion because of overeating, but during the hard times when we are not willing to drop a single grain of rice. Our willingness to give our time and effort is tested not so much during the times when we can relax the whole day, but during the times when our jobs seem too demanding. Our kindness is tested not so much during the times when everyone around loves us, but during the times when we ourselves feel so sad and lonely. Jesus was not rich, but he shared everything. Jesus was many times downhearted, but he was willing to console. Five loaves of bread and two fishes were not much, but Jesus distributed them. Then the extraordinary event happened! The wonders of Jesus always originate from his generosity. He does marvels because he wants to answer a need. Maybe those more than five thousand people were impressed by his generosity. Maybe they also shared the food they brought along with them. And they ate together. And they \Jere all filled! Jesus shared not out of abundance but out of concern. When he was suffering on the cross, abandoned by his apostles, he was still willing to offer some consolation. He said to the criminal at his right, "Today you shall be with me in Paradise." The good Samaritan in the parable, in spite of being looked down by the Jews, offered his hands to the victim of the robbers. The poor widow put two small coins as an offering into the treasury of the Temple when she had the choice to give only one coin, and keep the other for herself. �18 As Christians participating in this Eucharist, we are expressing and celebrating our unity. We are united in happiness and also in hardship. Christ is inviting us to follow him. It does not matter whether or not we can only afford five loaves of bread and two fishes to share. Comments on Homily #3 a) The homily focuses on the sharing aspect of the gospel reading. The preacher can also connect the story with the Eucharist. b) Paragraph three reveals all what the preacher has to say. Notice the parade of sentences with parallel structure. c) The ending is an invitation or a challenge to do the same generosity as Jesus did. V. Personal Style After some time a preacher may develop a personal 'style of his/her choice. Some preachers use stories extensively, some use the technique of repeating a refrain, some flaunt their philosophical or theological expertise, some prefer a passionate appeal to emotions complemented by a lachrymal preaching aid, while others who cannot tell any substance raise their voices and limbs. If your method does not affect the listeners, then there is something wrong with your homily, and not with the listeners �19 The author's style was already "fixed" even before his ordination to the priesthood. From the above three homilies, the earliest one was delivered in February 1986, just two months after his ordination. Compare this homily with the homilies in the succeeding pages which were delivered more than twenty years later. The style is consistent. The author likes repeating a refrain, making allusions, giving in succession sentences with parallel structure, and employing the use of sharp words. The next is a sample of his later homily that faithfully reflects the style of the earlier ones. Homily #4 Gospel: Occasion: Listeners: Date: Lk 15.1-3, 11-32 4th Annual Convention, Pasig City Medical Society Members of Pasig City Medical Society 16 March 2007 The younger son in the Parable demanded for his share of the estate, went to a distant country, wasted his money, and enjoyed with prostitutes. Afterwards he experienced hunger, toiled a job that is shameful to do for a Jew, and was even willing to eat the pods for the pigs. As medical doctors, what do you think would be the problems of this man? Perhaps tie ate and drunk excessively, and increased his cholesterol level. Perhaps he acquired sexually transmitted infection because of his dealing with loose women. He was starving, and perhaps his internal organs were �20 affected. Perhaps he experienced depression. Luckily he did not loss his mind. He was able to find the best medicine for himself. He repented and returned to his father. He knew the that root of his problem was not the difficulty of finding a job, was not the difficulty of finding food, was not the difficult condition in a foreign land, but the difficulty of overcoming his wasteful and immoral life, the difficulty of overcoming his selfishness. Conversion was the best medicine for him. And he found it. The theme of your gathering is "Pagsulong sa isang malusog na sambayanan sa bagong milenyo." We strive for a healthy society in the new millennium. Health is physical, mental and social well-being. What would be our obstacle to a healthy society? What would be the things that make us sick both body and mind? Consider the following: - - A family in the slum is forced to eat instant noodles everyday because that is all they can afford. The parents have no job. In the evening there are hungry people who scavenge for left-over in the garbage just hoping to fill their hungry stomachs with anything. Your child leaves your home in the morning, neat and clean, only to inhale the pollution from smoke belching cars regardless of the antismoke belching law. Your neighbor goes home after a hard day's work. Along the way he is robbed and killed by drug addicts. A child learns values at school. At home he sees his poor parents betting their money in jueting. �21 - A student diligently reviews for her board exams in nursing. She passes the exams but she cannot go to the States because there was a leakage in the examinations. She is punished by the wrongdoings of others. You a driving a car. You try your best to be a safe driver. Suddenly an illegal billboard smashes your car, and hurts you and your loved ones. A man and a woman marry with the dream of making a family. They have a child, and it becomes difficult for them to make ends meet. The husband is forced to go to Saudi Arabia because he cannot find a decent job in the Philippines. The wife is forced to go to Singapore to take care of other people's children while entrusting her own child to the care of her in-laws. Your friend runs for public office. He wins the votes but losses in the counting because his opponent has a strong wireless connection with an election official. There are things in our society that are obstacle for a healthy human development. They may not be our own making. But they may be indirectly being tolerated by us if we allow corruption. Like the prodigal son who needed to pull out the root of his problems, so we are. Giving food to the hungry may help ease the pain, but will not eradicate the root of hunger. Training super maids may help some few persons land abroad, but will not address the real cause of unemployment. Giving injection to a patient may cure his immediate sickness but may not solve the inadequacy of the basic medical service in the country. Wearing a face mask may be effective for some few hours, but will not �22 solve the smoke belching problem on our roads that causes respiratory sickness. Hiring security guards would make our subdivisions safe, but will not solve the problem of peace and order in the society. A few days ago we heard the result of the survey of the Hong Kong-based consultancy firm Political and Economic Risk Consultancy (PERC). Among the 13 Asian economies, it rated the Philippines as the worst in terms of corruption, ahead of Thailand, Indonesia, and Vietnam. The public sector is the most corrupt. We can question the reliability of this study. We can dismiss the survey as more of a perception than a reality. But to the victims of extortion in the streets and in the offices, we cannot tell them that their experience is just a perception. To the victims of landslide because of the illegal logging because of corruption, we cannot tell them that their suffering is just a perception. To the children of the persons who were murdered by extra judicial killing, we cannot tell them that their loss of a parent is just a perception. To a mother of a drug addict, we cannot tell her that her child's hell is just a perception. We strive for a healthy society in the new millennium. This should be the dream of every Filipino. As medical doctors you have a specific competence of healing the body. We all have the responsibility of staying healthy both body and mind. We all have the responsibility of tearing down every thing that makes us sick and tired. The obstacle to a healthy society may be enormous. The obstacle to a healthy society may not be solved by one person in one action in one day. The obstacle is the sum total of the many evil ways of which perhaps all of us are guilty. The obstacle is the piling up of the �23 ways and attitudes that can be summarized in one word, that is, selfishness. Are we in fact the prodigal sons and daughters? If we indeed are, then we know our best medicine is conversion. Conversion is personal decision to repent and to turn back to God. Conversion is the pulling out of the root of evil called selfishness. We need a personal and a collective conversion to fight our selfishness to overcome greed, to stop corruption, and to promote a healthy human society. We should have the courage to say, "/shall get up and return to my Father." VI. Final Words Keep your homilies for future reference, not for reenactment. This is important when you deal with difficult topics like the Trinity. Some people do remember your homily given ten years ago, and they know if you repeat it. You give a homily as a preacher who wants to impart a message. You are not an entertainer. Meditate everyday. Daily meditation is the best preparation for talks on a very short notice. Avoid dealing with controversial books or movies that attack Christianity or Christian morality. Otherwise people will be curious; you will become an inadvertent promoter of these materials. The proper forum for �24 these things is in the prayer meeting or similar activities. Be gender inclusive. Some persons are very particular about this matter. Yes, the author's earlier homilies are not gender inclusive. Your life speaks louder than your homilies. Imagine a frail old lady talking. Every word from her lips penetrates the listeners. People listen to her. People believe her. Her credibility is simply amazing. If you think you are a caliber of Mother Teresa, there is no need to prepare hard for your homily. People will listen and believe you anyway. Imagine an arrogant woman talking. She talks about economic recovery, and accuses her opponents of destabilization. People do not believe her. People think she is a cheater. She has no credibility. If you think you are a certified crook, there is no need to prepare hard for your homily. People will not listen and will not believe you anyway. Fix your life before you fix your homily. And do not forget the power of allusion! �25 VII. Collection of Homilies Homily #5 Gospel: Occasion: Theme: Listeners: Date: Mt 5.13-16 CICM Annual Retreat, Maryhurst Seminary, Baguio City International Day for the Eradication of Poverty CICM (Congregatio Immaculati Cordis Mariae) members 17 October 2007 In any society if worse comes to worst, those who suffer most are the poorest. The poorest suffer when there is epidemic, when there is flood, when there is food crisis, when there is war, when there is unemployment, and when there are other natural and man-made or woman-made disasters. The rich have their excess fats on which to live. They have the means to flee to other places. But if better comes to best, who profit most? We hear that the Philippine economy is improving. The stock market is going up; the peso is becoming stronger. Can we now tell the poor that they will not go hungry? Can we now tell the poor that they have easy access to basic medical care, to basic education, to housing, and to safe water supply? Can we now tell the poor that they can rely on efficient government offices and on efficient peace and order keeping forces? Can we now tell the Overseas Filipino Workers that decent jobs with decent salaries are waiting for them in our �26 country? Yes, the Philippine economy is improvingtell it to the marines; or better, tell it to the OFWs. Today we are celebrating the International Day for the Eradication of Poverty. The theme for 2007 is People Living in Poverty As Agents of Change: 201h Anniversary of the International Day for the Eradication of Poverty. The website of the UN Millennium Project writes: The following are some general facts about poverty, taken from the end of 2006: More than one billion people in the world live on less than one dollar a day. In total, 2. 7 billion struggle to survive on less than two dollars per day. Poverty in the developing world, however, goes far beyond income poverty. It means having to walk more than one mile everyday simply to collect water and firewood; it means suffering diseases that were eradicated from rich countries decades ago. Every year eleven million children die - most under the age of five and more than six nil/ion from completely preventable causes like malaria, diarrhea and pneumonia. In some deeply impoverished nations less than half of the children are in primary school and under 20 percent go to secondary school. Around the world, a total of 114 million children do not get even a basic education and 584 million women are illiterate. �27 The victims mentioned in this UN Millennium Project website do not even have vow of poverty. They have only the life of poverty. And they have no choice. As missionaries who are spreading the gospel of Christ, and as religious who professed the vow of poverty, we are faced with this undeniable reality. While we admit that we are too small to address all the global poverty problems, there maybe some things or some sacrifices demanded from us. We do not need to gaze to far away lands to see the pain. The recent survey of the Social Weather Stations reveals that hunger hits a new peak in the Philippines nationwide. The national percentage of families having experienced nothing to eat rose to a high of 21.5% in September 2007 {Business World, 151 October 2007]. That is equivalent to 3.8 million families who have experienced nothing to eat. While economic experts can discuss the dynamics of how the economy operates, and the factors affecting the market, wise men and women know that poverty is caused by greed. While experts can engineer sophisticated solutions for a poor economy, wise men and women know that eradicating greed and therefore corruption can end poverty. Greed for money, greed for authority, greed for power and greed for pleasure cause sufferings. Jesus said, "You are like salt for everyone on earth. But if salt no longer tastes like salt, how can it make food salty?" Christians are salt for the poor who no longer could taste anything in life but bitterness. If we participate in the struggle for acquisition far beyond what we need, then we are no longer salt but monosodium glutamate of the earth. Jesus said, "You �28 are the light for the whole world. A city built on top of a hill cannot be hidden, and no one would light a lamp and put it under a clay pot." Christians are the light for those who are suffering who no longer could see anything in life but darkness. If we participate in the harding of the earth's limited supply at the expense of the earth itself, then we are no longer light but conflagration for the whole world. As long as there are people who demand to get far more than what they need, others will be deprived of their basic needs. As long as there are people who waste and abuse the world's resources, the harmony in nature will be disturbed, and the common people will bear the brunt of nature's wrath. As long as there are people who thirst for power, the weaker ones will be exploited. As long as there are people who refuse to share their excess, the least fortunate ones will be deprived. To say it simply, as long as there is greed, there is poverty and suffering. Needless to say, as disciples of Christ, our lives should be witnesses to oppose poverty. We have no means to fill the plates of 3.8 million hungry Filipino families, but we have the means to give just salaries to our employees so that their families will not go hungry. We have no means to solve the world's lack of basic medical care and clean water supply, but we have the means to initiate sharing of goods and talents in our parishes so that the needy will receive comfort. We have no means to convert those incurably powerhungry personalities but we have the means to empower our personnel and lay leaders so that decisions in our works will not rest solely on one person. We have no means to improve the psychological health of wastrels who have neurotic �29 attachment to the latest technology but we have the means to change our own lifestyles. We know the real life of Filipinos in the parishes and in our locality. We know that poverty can be solved only by a change of attitude, by integrity, and by sharing, not by impressive economic decisions that conveniently tolerate corruption. Many parish priests see how Filipinos in their missions are forced to go abroad because of difficult life. Yes, the Philippine economy is improving -tell it to the marines; or better, tell it to the parish priests. Homily #6 Gospel: Occasion: Listeners: Date: Mt 28. 16- 20 CICM Foundation Day New Manila, Quezon City CICM members 28 November 2008 On 28th November 2007, we celebrated a Eucharist inside the Manila Cathedral in lntramuros as the culmination of our year-long centennial celebration. Today we are celebrating again our Foundation Day. If last year's theme was Remembrance and Revitalization, I propose today's theme is Return to Reality. Since November 28th of last year, many things happened and are happening in our congregation. In December of last year, the Diocese of Bayombong and the Apostolic Vicariate of Bontoc-Lagawe each separately organized a �30 grand Eucharistic celebration in honor of the CICM who evangelized their people. - At the end of 2007, the Ad Hoc Committee on Early Leavers gave the result of their study about a pattern of young Filipino confreres returning prematurely from the missions back to the Philippines. On December 2ih Fr. Andre Desmet, a confrere who is deeply loved by the people of Pasig, passed away. In January this year, we restructured the Vocation Animation that only to be restructured again in May because the restructuring did not work out well. In May, two Filipino confreres were ordained to the priesthood - one in Negros Occidental and one in Iloilo Eight young people started their Novitiate on June 151 , but one of them left the Novitiate only several weeks ago. In July in Kinshasa, our Provincial Superior attended a consultative body, the CICM General Conference whose purpose is Restructuring. In August, a Filipino confrere was or1ained to the priesthood in Baguio City. - On November 81h we had a big power dance show here in the Provincial House grounds initiated by former CICM seminarians for our fund raising. Several weeks ago five Filipino studentconfreres returned prematurely from Cameroon back to the Philippines. Right now we are feeling the effect of the world's financial crisis. We have to limit our spending and our egos. �31 Meanwhile confreres are doing their usual works in the parishes, in the schools, and in other places. Life goes on. Yes, we are back to reality. Outside CICM there are far more many things that happened that make us feel so small in the unstoppable flow of events. In December of last year, many Sumilao farmers marched 1,700 km from Sumilao, Bukidnon to Metro Manila to reclaim their ancestral land of 144 hectares. Also in December, there was a South East Asia games in Thailand. It was the Philippines' worst performance in SEA games when we managed only the overall 6th place. On February 5th this year, Prospera Nograles replaced Jose De Venecia Jr. as Speaker of the House of Representative. On February 6th, Jun Lozada came back to Manila from Hong Kong, and later testified in the Senate about the ZTE deal. In March there was NFA rice shortage; real or false, there was anyway a perceived shortage. In May, Cyclon Nargis hit Myanmar. The total number of dead and missing in Myanmar was estimated at least 130,000. On May 1ih there was an earthquake in China. It was China's worst natural disaster in a generation, and has left more than 87,000 dead or missing and devastated large areas of Sichuan province. On June 21 5 \ Typhoon Frank hit Visayas. There was flooding in many part of Panay island. Sulpicio Liner's passenger's ship named �32 Princes of the Stars was sunk by typhoon Frank near Romblon. Many passengers drowned. On June 29th Pacquiao won the WBC lightweight boxing crown against Diaz. He became the first Asian to hold four world records in different divisions. On August 8th the Olympic games opened in Beijing. While many countries were counting their Olympic medals, in Cotabato we were counting the casualties brought about by the fighting between the government forces and the Moro Islamic Liberation Front. In September and October, stock markets plunged down while the blood pressure of many confreres soared up. In October, Eliseo de Ia Paz, a retired police Director was caught by the Russian custom officials carrying cash over $3,000 limit for departing passengers. That started the Euro Generals drama which until now is a pending case. In November, Barack Obama won in the US Presidential election. This is the first time in the history of the United States that an AfroAmerican is elected President. Also in November is the investigation of former Agriculture Ministry undersecretary, Joe Joe Bolante about the 728 million Peso fertilizer fund. Just two days ago in the evening of November 26th, a group of terrorists started an attack in many places in Mumbai, India which resulted to more than a hundred dead people. They stormed hotels, a popular cafe, hospitals, a Jewish center, a crowded train station and other sites. �33 A more positive note for 2008 is that the fuel prices are going down. Yes, we are back to reality after having been revitalized by a year of activities from 28th November 2006 to 28th November 2007. Life goes on whether or not we celebrate jubilees and anniversaries. While the disciples were still enjoying the euphoria of the resurrection, Christ reminded them about a very important task . Christ said, "Therefore, go and make disciples from all nations. Baptize them in the name of the Father and of the Son and of the Holy Spirit, and teach them to fulfill all that I have commanded you. I am with you always until the end of this world." Making disciples from all nations is more on doing our nitty-gritty preoccupation of serving the people rather than standing under the spotlights. Making disciples from all nations is more on building small Christian communities rather than setting up the stage for artistic presentation. Making disciples from all nations is more on organizing a livelihood program for the poor rather than organizing a dinner buffet. Making disciples from all nations is more on visiting the sick and the aged rather than visiting tourist spots. Making disciples from all nations is more on living out the gospel of justice rather than giving out souvenirs. Christ promised, "I am with you always until the end of this world. " Christ is with us in the Vicariate of Tabuk, in the Dioceses of Tuguegarao, Bayombong and llagan where we continue the works of our early �34 - confreres with the indigenous people, where we educated the youth through our schools. Christ is with us in the Dioceses of Baguio and San Fernando, La Union where we serve the parishes and schools as well as educate seminarians to be future missionaries. Christ is with us in the Dioceses of Metro Manila where we serve poor parishes, serve the handicapped, administer a theological school, and form student-confreres in the initial formation. Christ is with us in the Dioceses of Cebu and Butuan where we educated young people through our school, where we serve the parishes and proclaim the message to the indigenous people. Christ is with us in Bukal ng Tipan, our center to serve the local churches by training lay leaders not only in the Philippines but also in other parts of the world. Christ promised, "I am with you always until the end of this world. " Homily #7 Gospel: Lk 10.1-12 Occasions: CICM 14ih Foundation Day; Saint Louis University 98th Foundation Anniversary Listeners: Community of St. Louis University, Baguio City Date: 1 December 2009 �35 "Fostering a culture of caring" is the theme of our celebration today. Filipinos are known as caring people. When outside the Philippines, Filipinos are known all over the world as people engaging in healthcare service. We go abroad as nurses, as doctors and as caregivers. We also send teachers to educate the youth in other countries. Here in our country, the gospel of Jesus is so imbedded in our lives that caring is just our nature. We care for our children, for our relatives, and for our old and sick family members. Children are reared and taught values at home. Children are sent to school for education. Old family members are not left alone. Long before they talk about palliative care in other countries, palliative care is in fact happening in the Philippines. Many families prefer that terminally sick patients stay at home rather than in the hospitals. We also prefer that old people live with their loved ones rather than live in old peoples' homes. We maintain close contact with relatives. And closeness with relatives sometimes includes even financial assistance. However, caring as we are, we know that we are not living in Paradise. There e-re contradictions that are not so congruent with our caring nature. If we are so caring, why can't we provide jobs with decent salaries in our country? Why do Filipinos have to go abroad to improve their lives? Why do mothers have to leave their children to take care of other peoples' children elsewhere? According to the National Statistics Office, in the middle of 2009 there is 7.6% unemployment rate in the Philippines which translates to 2.9M unemployed people; there is 19.8% underemployment rate which translates to 7.6M underemployed people. �36 If we are so caring, why are millions of Filipinos experiencing hunger? According to the Social Weather Stations, within July to September 2009, 3.2M Filipino families experienced involuntary hunger {Business World, 13 October 2009]. And after the typhoons Ondoy and Peping, an addition of 300,000 families experienced involuntary hunger {Business World, 23 November 2009}. If we are so caring, why are our emergency services too inadequate as proven by the typhoon Ondoy and typhoon Peping? Why are we cutting down trees and destroying our ecology? Why can't we provide good housing projects to the squatters? Why are we perceived as one of the most corrupt countries in the world? If we are so caring, why can't we stop Filipinos from killing fellow Filipinos especially in Mindanao? Why can't we stop drug addiction and illegal gambling? We need to understand that our concern does not end only with our families, with our relatives, or with our immediate neighborhood and friends. In the gospel, Jesus sent out seventy-two disciples in pairs to all the towns and rlaces he himself would bevisi•ing. They went out of themselves. They went beyond their relatives and family ties. They cured the sick and proclaimed the Kingdom of God. Caring for people is not only applicable to one's close ties. Helping each other should go beyond religious and political affiliation. Providing government services is not only for politically advantageous situation. Giving appointments for important positions should seriously consider the public good, and should not be for political gratitude. A caring society is a society where people can freely file their election candidacy without the fear of being ambushed, being killed and being �37 mutilated along the road. A caring society is a society where the friends of the powerful are not given preferential treatment when they commit crimes. A caring society means a society where people can have jobs, education, medical care, clothing, housing, and peace & order, among other things. Like the disciples of Jesus of Nazareth who were sent out to towns and many places to spread the good news, we also have to be faithful to the gospel not only in towns but also in our homes, in the schools, in the offices, in the malls, and even in the internet. Like the disciples who were sent out like lambs into the midst of wolves, we are also sent like lambs in the midst of crocodiles whose concern in life is to enrich themselves. Like the disciples who were sent without purse, nor bag, nor sandals, we also are sent without power and wealth, and our only security is our faith in a loving God. Like the disciples who greeted people with peace, we also have to bring peace by breaking any unjust situation we encounter. Like the disciples who deserved to be paid for their work, we also have to earn honesty our living and to strive that ordinary laborers are given just ware and benefits. Like the disciples who were instructed not to move from house to house and therefore be contended of what was offered to them, we also have to be contented of what we legitimately deserved and not to covet the things that do not belong to us. Like the disciples who cured the sick, we also have to eradicate all the things that make us sick and tired in the society- the lack of integrity, the killings and stealing, the destruction of our environment. Like the disciples who proclaimed the Kingdom of God, we also have to proclaim God's Kingdom wherein the most vulnerable ones are not being exploited, wherein the whistle blowers are not �38 being kidnapped, wherein the public officials are being trustworthy, wherein the elections are clean and honest, wherein the Agriculture Fund is not being diverted, wherein the public works are not being overprized, wherein the journalists are not being killed. Like the disciples who were instructed just to wipe off their feet the dust of the town that does not accept them and therefore not to do any harm to anyone, we must also accept diversity and not harm anyone who opposes our opinions. In 1862, CICM was founded after Fr. Theopile Verbist in Belgium decided to proclaim the good news in China and to take care of the abandoned children there. Fr. Verbist and companions went to China where they sacrificed much. Later CICM spread in many places in the world including the Philippines. Today we celebrate the 14ih Foundation of the CICM. In 1911, the early CICM Fathers who were spreading the good news in the northern Philippines started a humble school in Baguio which would become later as the St. Louis University. Today we celebrate the 98 1h Foundation of SLU. May today's celebration renew our missionary zeal. The mission is far from being finished Much has yet to be done. Jesus said that the harvest is plentiful but the laborers are few. We know that job-seekers are in multitude but job openings are limited. Garbage is plenty but garbage management is poor. Air pollution is annoying but Clean Air Act implementation is weak. Tax collection is somewhat a success but integrity is wanting. The squatters are too many but the housing projects are few. Typhoons are coming in alphabetical order but the ABC of the emergency services is �39 inadequate. Election promises are flowing abundantly but credibility is dripping deficiently. Let us therefore pray that the Lord of harvest will commission young people especially you, as laborers to gather the harvest and to foster a culture of caring. Homily #8 Occasion: Second CICM Schools Friendship Meet in the University of St. Louis Tuguegarao Theme: Sigla ng Pagkakaibigan, Sigla ng Misyon (Zeal from Having Friendship, Zeal from Having Mission) Listeners: Community of the University of Saint Louis Tuguegarao, and representatives from five other CICM schools Date: 19 January 2010 Sport is very important in human life. It gives us values and practical rules in dealing with each other. In sports, the most capabiP persons represent the group. Players 1are selected by virtue of their skill and performance, and not because of their popularity and money, nor because of the debt of gratitude. If only we take this guideline seriously, then we would have far better people representing and enacting laws for us. Appointment in offices would be based on competence and not on connection. Offices would be run by competent people, neither by dummies nor recycled friends of the one appointing. Our leaders would be the representatives of the whole nation, and not only of the few. �40 In sports, one has to count the scores accurately. No figure manipulation is allowed. If only we believe in the importance of accurate figures, then no project would be over priced. There would be no "dagdag-bawas" (add-subtract) during election time. There would be no flying voters. There would be no ghost employees receiving salaries. There would be no manipulation of social survey to deliver the desired figures to the one paying the survey. There would be no under declaration of income and false declaration of properties. In sports, illegal drug is not allowed. The well-being of the players is important, and it should not be sacrificed for the sake of immediate glory. If only we value good health, then illegal drugs would have no place in our lives. Drug pushers would have no customers. Drug lords would be bankrupt. Millions of lives would not be wasted and destroyed by addiction. Drug related crimes would be banished. In sports, the players are well nourished. If only we take this as food for thought, then parents would educate the;~ children about healthy foods. The government would closely monitor the selling of NFA rice. Imported foods would be better screened. Agricultural lands would not be easily converted to subdivisions. Local farmers would be given more support. The number of hungry Filipinos would be reduced. In sports, murdering or kidnapping your opponents is not allowed. If only each of us believes in the sanctity of life, then there would be no election related violence and no political killing. Journalists would not be murdered just because they tell the truth. Business �41 rivals would not be assassinated. Whistle blowers would not be kidnapped. Bodyguards would be redundant. Witness protection scheme would not be necessary. Religious violence would be a thing of the past. In sports, bribing the referees is not allowed. If only we are sold to this rule, then there would be no vote buying, and no candidate would use the cell phone to contact and to influence high ranking election official. There would be no shady !lea Is related to government projects. Offices would be running smoothly without any need for grease money. Public offices would be the model of integrity. Law enforcers would not be bribed. In sports, the safety of the players is very important. If only we value human life more seriously, then there would be less road accidents. There would be less maritime disasters. There would be stricter control of guns. Fire safely regulation would be implemented well. Emergency services would be more equipped for floods and other disasters. In sports, people cheer because they want to support their players, and not because they are paid. If only we have enough sense of shame and decency, then nobody could buy our loyalty, nobody could buy our votes, nobody could pay us to attend political rallies. No amount of cash can convince politicians to change political affiliation. In sports, success is attained by training and hard work, and not by cheating. If only we believe in fair play, then there would be no leakage in the examinations. People would get rich by just means �42 and not by the exploitation of ordinary workers. Money from government coffers would go to right places. Public biddings would be fair and transparent. Conflict of interest would not be tolerated both in public and private sectors. In sports, rules are for everyone and arbitration is fast. If only we believe in equality, then our laws should apply for the rich and for the poor. Investigators and judges would not be bribed. Court cases would be concluded faster. There would be no special treatment for powerful and influential prisoners. Our Comelec would be faster in handling election complains. My dear players good luck and enjoy the competition. May the values of sport be more deeply embedded in our lives. Homily #9 Occasion: Listeners: Date: Perpetual vows of four CICM confreres in the CICM Provincial House Compound, Quezon City CICM confreres and guests 9 February 2010 Joining CICM is like taking a package and accepting everything in it. It is an option amidst many beautiful and challenging options in following Jesus of Nazareth. Joining CICM means embracing a brotherhood that is composed of persons of different nationalities and cultures. It means professing and living the vows of poverty, chastity and obedience. Having religious vows therefore is a necessary implication in pursuing the �43 CICM option. An option by definition is a choice. Take it or leave it. If you take it, you get the whole package. We profess the vow of poverty. We may discuss the different ways of interpreting poverty. Poverty is being detached from material goods. Poverty is being charitable to all. Poverty is living a simply life. Poverty is avoiding luxury. Fine. But we must keep in mind that there are plenty of people who have no pleasure in explaining or spiritualizing poverty. There are plenty of people who have no means to have a retreat to meditate about poverty. They simply have the life of poverty, and it is not even an option for them but a curse. For them going to other countries is not a missiological exercise but a way out of poverty. We profess the vow of chastity. We may discuss different ways of interpreting chastity. Chastity is being unmarried. Chastity is being without wife and children. Chastity is being without sexual relation. Chastity is being without exclusive relationship with the opposite sex. Chastity is being a hundred percent focus in serving God and being the servant of the disciples. Fine. But we must keep in mind that there are plenty of people, married or unmarried, who are forced by circumstances either to forgo having a family of their own or leave behind their love ones. Overseas workers have no chance to attend lecture on chastity, but they have to leave their wife or husband or children because they have no other option but to work abroad if they want to have a bright future. Many persons have to delay marriage because they have to help their brothers and sisters finish schooling. Many people have to focus a hundred percent to their works in order to eke out a living, leaving them no time to wallow in romantic relationship. �44 We profess the vow of obedience. We may discuss different ways of interpreting obedience. Obedience is following the words of the superior. Obedience is being open to dialogue. Obedience is following the will of God. Obedience is responding to the needs of the people I serve. Obedience is following my conscience. Fine. But we must keep in mind that there are plenty of people who have no time to ponder on obedience. Many people do not even think of attending sessions to help them discern and decide whether or not to accept a job and leave their families. Job hunters do not need a long retreat to discern and to decide about a job opening. They simply obey the call to earn a living. Many people working under a business corporation simply obey and go where they are sent to go. When laborers make wrong doings, they are fired, and they are not sent for counseling. When laborers are incompetent, they are not hired anymore, and they are not sent for ongoing formation. When laborers are old and weak, they have to retire to obey the Labor Code, and they do not pretend that the company will collapse if they are no longer there. We are being taken cared of inside CICM because we are brothers to one another, because we are united by our common goal to spread the good news of Jesus of Nazareth, and because we are united by our common vows. There is no need to feel guilty if we have a good life because once people take care of one another then they will have a good life. If people share what they have, and support each other, and encourage each other, then they will have a good life. If people live a simple life, form a community of brother or sisters, share their talents and pray together then they will have a good life. �45 Our vows are not our goal but our means to spread the good news. Our vows are not meant to burden us with self-inflicted shackles, but on the contrary they are meant to free us from any burden that may slow us down in spreading the good news. Joining CICM is embracing that package that includes education and formation. We are supposed to be better equipped in inculturation and multi-culturality compared to the masses who venture as construction workers, drivers, and domestic helpers. That is why we can better learn the local culture and better work in teams. Or can we? We are supposed to be better trained to live a simple life compared to professionals who immigrate as doctors, nurses and caregivers. That is why we do not bicker about petty things like personal allowance and cars. Or do we? We are supposed to be better trained in obedience than soldiers who go where they are sent to go. That is why we graciously accept appointments to challenging places. Or do we? My dear confreres, let's r;et real. We have so many things to learn from ordinary people who have no religious vows. We have accepted the CICM package. Open it, live it, love it, take care of it. Homily# 10 Occasion: Graduation in the Maryhill of Theology, Quezon City Listeners: Maryhill School of Theology community and guests Date: 12 March 2010 �46 Congratulations for finishing your studies in the Maryhill School of Theology. It is the tradition of MST to stress on the missionary and pastoral dimension of its theological program. It is the tradition of MST to enable the students to learn doing theology as a critical reflection-action process between the JudeaoChristian Tradition and the present-day situation. Therefore graduates from MST are more of critics rather than peacekeepers. Graduates from MST are more of persons of reflection and action rather than persons of reflection and discussion. Graduates from MST are more of persons who participate in the process rather than persons who blindly embrace the finished products. Graduates from MST are more of persons who know the Judeao-Christian Tradition and present-day situation rather than persons who pontificate the hierarchical tradition and handed-down truths. My dear graduates, you are critics in the society where success is usually measured by wealth and power. You are critics in the society where the flow of information or disinformation is unbridled, and gullibility is incredible. You are critics in the society where religions sometimes become an entertainment or a cheering team or simply a flight from reality. Jesus of Nazareth did not come to bring peace, but to bring sword. You are creative critics rather than docile peacekeepers. My dear graduates, you are persons of reflection and action in a world where our earth is destroyed by consumerism and irresponsible behaviors, or simply by blatant inaction. You are persons of reflection and action in a society where much action is driven by �47 greed for disproportionate gains without much reflection. You are persons of reflection and action in a society where many officials are detestable to honest reflection and decent actions. My dear graduates, you are persons who are involved in the process of making the discipleship more meaningful and in making the world a better place while many prefer to be bystanders. You are or you will be persons who are involved in pastoral care, in missionary endeavors, in education, in community development. The reign of God is not the pearl of great price; rather it is that arduous process of desiring and attaining the pearl of great price at a heavy cost. My dear graduates, you are persons who know that Christianity should be in dialogue with the present-day situation. You know that the world did not freeze in the glorious days of the Roman Empire. You know that there is hunger and poverty, there is over-population, there is inequitable distribution of the world's resources, there is exploitation, there is corruption, there is violence and discrimination, and there is immigration of Filipinos because of economic reasons. And you know too well that doing theology makes sense when you are well-rooted in reality. May God be with you. You honor your alma mater when you consistently persist in doing theology as a critical reflection-action process between the JudeaoChristian Tradition and the present-day situation. You honor God when you proclaim and live the critical good news of Jesus of Nazareth. �48 Homily #11 Gospel: Occasion: Listeners: Date: Mt 5. 13-16 Baccalaureate Mass, College Graduate of Saint Louis College, San Fernando City, La Union Community of Saint Louis College 30 March 2010 The Vision of Saint Louis College states, "SLC envisions the integral human formation of the youth to become mature Christian Leaders for church and society." My dear graduates, you are formed to become mature leaders. Maturity is developed in time and in experience. Maturity is the readiness to handle a certain task at a certain stage in life. You are mature to graduate but perhaps not yet mature immediately to have your own family. You are mature to take up certain jobs but perhaps not yet mature to take up managerial positions. In whatever stage of readiness or maturity you are in now just live and act according to the values of a true Louisian graduate. Our core values are: Christ Centeredness, Commitment, Competence, and Compassion. "You are the salt of the earth," who should create a difference wherever you landed. Many of our countrymen and women find life unpalatable. How can you savor the beauty of living when basic needs like food, jobs, housing, medical care, and education are not sufficiently met? How can you savor the wonderful combination of different tastes when most of the time your taste buds encounters bitterness? Therefore sprinkle a little bit of the salt of integrity and compassion in wherever you may be. Sprinkle a little �49 bit of hope when there is despair. When you smell the distasteful stench of selfishness, introduce the Christian flavor of charity. Oppose the bland taste of indifference. Reject the nauseating lust for power. "But if salt loses its taste, with what can it be seasoned? It is no longer good for anything but to be thrown and trampled underfoot." If we Christians lost our credibility and relevance, what are we good for? If we lost our credibility and relevance, we are no longer good for anything but just for shouting empty and noisy exaltations not better than those empty and noisy election promises. If we lost our credibility and relevance, our religious activities become mere social routine, no better than the prayerful display of a crook inside the church in front of the media. If we lost our credibility and relevance, our schools are just stepping stones of future oppressors. How many of those who are cheating and stealing in our society are graduates from the Catholic schools? How many of those involved in anomalous projects are products of Catholic schools? And how many of those who are involved in illegal drugs and gambling, illegal logging, and vote buying are prc~d of being Catholics? The SLC Mission is "To provide programs that build a dynamic missionary community and enhance human dignity for the development of the person and improvement of the quality of life." Dear graduates, SLC is a Christian community where you are molded. Carry on the spirit of Saint Louis to wherever you go. Build a missionary community where the gospel of Jesus is the center of life. Enhance human dignity by placing persons above profit, by placing public good before personal ambition. Participate in the improvement of the quality of life by �50 respecting and giving justice to the powerless. Be a visible witness to God's goodness, a prophet who illumines the darker side of humanity. Jesus proclaims, "A city set on a mountain cannot be hidden. Nor do they light a lamp and then put it under a bushel basket; it is set on a lamp stand, where it gives light to all in the house." Unfortunately, the mountain where many Filipinos can stand proudly is not in the Philippines but in other places. Unfortunately, the lamp stand where many Filipinos can shine is not in our own native country but abroad. We shine as doctors, nurses and caregivers abroad, but for many of us, we endure as doctors, nurses and caregivers at home. We shine as teachers and engineers abroad, but for many of us, we endure as teachers and engineers at home. We shine as skilled workers abroad, but for many of us, we endure as skilled workers at home. How can we shine when even simple traffic rules are not followed at home country? How can we shine when there is a black hole holding back our light? And that black hole is called corruption. Corruption can frustrate every initiative and project we have. Corruption sucks our energy. The Saint Louis College Vision-Mission Statement says, "We dedicate ourselves to the building of Christian Missionary communities among our students and personnel, fostering missionary awareness through creative and meaningful liturgical celebrations, relevant faith formation, constructive and committed social involvement and vocation-mission animation." Go therefore, my dear graduates. Build Christian Missionary communities and foster missionary awareness. Be the salt of the earth. Add some flavor and dignity to the lives especially of the less privileged ones. Do not loss �51 your Christian taste amidst the offensive odor of selfcenteredness. Get involved and be relevant in the society. Shine and spread the light of the good news to everyone especially in our own country, the Philippines. You may be too small to eradicate corruption, but try in your own small personal ways to oppose it. Oppose cheating. Oppose bribes. Oppose kickbacks, "Just so, your light must shine before others, that they may see your good deeds and glorify your heavenly Father." May God bless you. Homily #12 Occasion: Usteners: Date: Renewal of Vows of CICM members in Maryshore, Talisay City, Negros Occ. CICM members. 29 May 2010 To renew means to refresh or to revalidate what is believed to be in existence. However what is believed to ·be in existence does not necessarily mean that which is being observed or implemented. A couple may renew their wedding vows after fifty years of marriage, but it does not necessarily mean that they had been all the time faithful to each other for the last fifty years. CICM members have three vows: the vow of poverty, chastity, and obedience. It would be redundant to explain to CICM members the meaning of these vows. We have studied the CICM Constitution; we have attended lectures and sharing about our vows. We have attended recollections and retreats about �52 poverty, chastity and obedience. Are we in fact living what we are supposed to live? Are we practicing what we are supposed to practice? Are we faithful to our three vows? To answer these questions, we have to ask more practical questions. Oftentimes it is a lot convenient to discuss ideas about our vows than to ask down-toearth questions. Which topic do we feel comfortable to discuss, the value of the vow of poverty, or the value of our daily sustenance? The beauty of simple lifestyle, or the beauty and cost of our new car? Which do I prefer to do, a retreat on religious chastity, or an honest examination about my own personal relationship with some persons? Which do I want to discuss, the importance of religious obedience, or my insistence to stay in the position where I want to stay? My availability to answer a CICM commitment, or the availability of the budget for my further studies? Sometimes there are things connected with our vows with which we would rather not be confronted. Many times a religious ideal is one thing, and the behavior of a religious is another thing. It is very easy to talk about brotherhood and multicultural community, but it is more difficult to live together in a community with a certain confrere. It is easy to talk about missionary availability but it is more difficult to accept an appointment that I do not like. It is easy to talk about inculturation, but it is more difficult to take a public transportation. It is easy to give lectures on Spirituality, but it is more difficult to attend the daily prayers in my community. It is easy to talk about justice, but it is more difficult to follow the labor law when dealing with one's employees. It is easy to �53 criticize dictators in the governments, but it is more difficult to be criticized how I run the parish. It is easy to demand transparency, but it is more difficult to submit my accounts. It is easy to be proud to be a CICM, but it is more difficult to attend a CICM Provincial Assembly or a CICM annual retreat. It is easy to talk about frontier situation, but it is more difficult to be transferred to another work. It is easy to talk about the withdrawal of the US troops in Iraq, but it is more difficult to talk about my own retirement. The most uncomfortable thing to discuss is of course about money. Let us talk about corruption in the society, but not about my personal allowance. Let us talk about world terrorists, but not about my financial accountability. Let us talk about Indigenous People but not about my salary. Let us talk about climate change but not about my Personal Transfer Account. Let us talk about ad gentes - ad extra, about Missiology, about Christology, about Dialogue, about lay empowerment and about a participatory churc.h but not about my stipends. My dear confreres, today rr:any of us will renew their vows. But may all of us renew our own mentality and our own behaviors. Homily #13 Occasion: First Vows of CICM novices in Theophiel Verbist Novitiate, Taytay, Rizal Listeners: CICM novices, CICM members and guests 31 May 2010 Date: �54 My Novitiate was the most enjoyable part of my Initial Formation. It was the period without formal academic demands. It was a period of intensive prayers and community life when we prayed together, meditated together, played together and did some manual works together. During the Novitiate, we studied the CICM documents and the CICM history; we read the lives of the saints; we read spiritual books; we listened to lectures about the Bible, about Mission, about Psychology among other topics. We invited CICM confreres and lay people to give us some conferences. We went to historical places in and outside Metro Manila. We visited museums. We visited worship centers of different religions. We visited CICM works. We had a one month factory experience as ordinary laborers. We were taught to live a simple life. We were taught to live in a community. We were taught responsible stewardship. We were taught about missionary mobility and availability. We were taught about the vows of poverty, chastity and obedience. That was thirty years ago. Dear confreres, we all have basically the same Novitiate, but with different degrees of retention about the things we learned from the Novitiate. We are exCICM novices. Why do some ex-novices have difficulties in attending the Eucharist and community prayers while other ex-novices do not have difficulties? Why are some ex-novices good in talking about team work but cannot work with confreres? Why are some ex-novices proud of being CICM but do not read CICM documents or attend CICM gatherings? Why do some ex-novices think that simple lifestyle is a necessary topic in CICM meetings but not in CICM behavior? Why are some ex-novices very fast in forgetting financial accountability? �55 My dear novices, afterwards you will also become exCICM novices. You will profess the vows of poverty, chastity, and obedience. You have already listened to lectures about these vows. You have already prayed and meditated over these vows. Congratulations for finishing your one year of initiation to the religious life. This one year is a wonderful year, a year full of life, full of prayers, full of experiences, and full of learning. Soon you will leave the Novitiate compound and transfer to another residence. By all means do not leave behind your learning, do not leave behind the habits you developed in this place. Do not leave behind your habit of reading and meditating on spiritual books, attending community prayers and daily Eucharist. Do not leave behind your attitude of teamwork and accountability. Do not leave behind your simplicity and industry. Do not leave behind your love for the mission and your zeal for spreading the good news. And above all, do not imitate bad examples from older confreres. As I said, we all have basically the same Novitiate, but with different degrees of retention about the things we learned from the Novitiate. Prove that you have longer retention than the other members of the congregation. Then you will be proud to be a CICM. Homily #14 Mt 5.13-16 Gospel: Occasion: Saint Louis University Maryheights Campus Blessing, Bakakeng, Baguio City Listeners: Community of SLU and guests 5 June 2010 Date: �56 The SLU Vision-Mission Statement says, "We envision Saint Louis University as an excellent missionary and transformative educational institution zealous in developing human resources imbued with the Christian Spirit and who are creative, competent and socially involved." To fulfill our Vision-Mission, we have very good human resources, our teaching and non-teaching staff. We have relevant course offerings. We have community outreach and research programs. We have Linkages and Exchange Programs. We have a hospital. We have good facilities. We have a very satisfactory output in terms of graduates. Records show that the SLU results are usually better than the national results in national examinations. Jesus said, "You are the salt of the earth." Louisians should be the salt in the society where oftentimes the blandness of indifference paralyzes so many people. A little salt makes a big difference to the taste. Make a difference where many times rat race and exploitation rule the day. Make a difference when sole profit becomes the motivation of many. Make a difference when cheating and stealing seemed to be implicitly acceptable behaviors. "You are the salt of the earth." Show Christian charity. Press Christian values. Strongly oppose the corrupt. Give them a heart attack. After all, salt can cause high blood pressure. We have many course offerings that produce so many graduates. So what should be the best product of �57 SLU? It is not the doctors and the nurses. It is not the accountants and the business managers. It is not the teachers and the educators. It is not the lawyers and the counselors. It is not the engineers and the architects. It is not the Information Technology graduates. Jesus said, "You are the salt of the earth." Yes, Salt should be the best product of SLU. We produce salt to introduce the Christian flavor amidst the nauseating stench of self-centeredness. We produce graduates with critical minds who would take economic and political promises with a grain of salt. My dear brothers and sisters, today we bless a new edifice which will produce graduates who are the salt of the earth. That's right, we will inaugurate a salt factory. May God bless this building. May God bless us and make us salt of the earth. Homily #15 Lk 15.3-7 Gospel: Occasion: Opening of the School Year Eucharist in the Maryhill School of Theology Listeners: Community of MST Date: 11 June 2010 Today is the Solemnity of the Most Sacred Heart of Jesus. Figuratively, heart is the seat of our emotions. If this is the case, then figuratively heart is the cause of many conflicts, killing and suicide. Heart is cause of many marital infidelities. Heart is the cause of many losses of religious and priestly vocations. Medically, heart is the seat of a potential killer. Heart disease is �58 one of the most notorious killers in the world. People would spend fortunes for the cure of their heart ailments. After receiving your medical bills, your heart would bleed that you did not take care of health. Jesus of Nazareth, himself died young, at the prime of his life, because of his heart condition. Yes, because of his heart for the poor of Yahweh; because of his heart for the outcasts, for the widows and orphans, for the prostitutes and tax collectors, for the sinners, for the marginalized in the society. The heart of Jesus is far from the meek and docile scarecrow which we usually see in the holy pictures. Jesus was full of vigor, love and indignation. Today is the Catholic counterpart of the secular world's Valentine's Day. Today we remember the mystery of God's love which is as mysterious as what lovers do during Valentine's Day. It is because of the heart of Jesus, that he showed us how to live an authentic human life. It is because of the heart of our saints and martyrs that we have this legacy of courageous men and women who gave their lives for God and for us. It is because of t'le courageous hearts of our hnroes that we have freedom in our country. It is because of the courageous hearts of several CICM priests and other persons that Maryhill School of Theology was born in 1972. Jesus of Nazareth was a great lover. He was a lover of celebrations. He was a lover of food and wine. After all when taken in moderation, wine is good for the heart. Jesus was a lover of the little ones, of the lost sheep. "Who among you if he has a hundred sheep and loses one of them, does not leave the ninety-nine in the wasteland and follow the lost one until he finds it?" �59 With the heart of Jesus, you should search for the lost one, especially if the lost one is you yourself. Who among you if he or she has seven courses and fails in one, does not put aside the six and study the failing one until he or she passes it, or at least receive mercy from the professor? For Jesus of Nazareth, every sheep of the flock is very important. Every little one who is created in the image of God is significant. Every pastoral and missionary endeavor is valuable. Every small act of charity will not pass unrewarded. Therefore, my dear brothers and sisters, in today's Solemnity of the Most Sacred Heart of Jesus, let us follow this man who would seek the lost, y.tho heart and soul gave his life for us. Let us follow his heart beat. Let us therefore entreat Jesus to give us a heart transplant. And for those of us who already carry the heart of Jesus but too slow in our actions, perhaps we need a pacemaker. And for people whose heart stop beating for others may God give them a cardiopulmonary resuscitation. And in case you lost your heart, kindly talk with yotJr spiritual director. Let us follow our heart's desire to serve in the line of the vocation we opted. Some opted to be priests or sisters, some to be teachers or office workers. While others preferred to be carpenters or cardiologists. Wherever field we are in, we should do it with a lot of love. Homily #16 Occasion: Funeral Mass of Fr. Albert Meersschaert, �60 CICM at the Maryhurst Seminary, Baguio City Listeners: Mourners 17 August 2010 Date: Ten years ago after many years of mission abroad, I was assigned as the Provincial Treasurer of the CICM Philippine Province. My office was in the Provincial House compound in Quezon City. Confreres would drop by my office to make financial transactions. Fr. Albert Meersschaert was one of them. Who would not know Fr. Albert at least by name? Who would not know the big man in the San Carlos Seminary in Makati whom many of his students were ordained bishops. That was the first time I have seen Fr. Albert, and certainly not the first time I heard his name. He was only 85 years old that time, and he was using a car a little younger than he was. After making transaction with our office personnel, he would drop by in my private office for a chat or exchange of jokes. He was such a jolly and optimistic confrere at the time when CICM was in a crisis. We know Fr. Aibert has many strong points. He has a strong faith, he has a strong vocation, he has a strong personality, and he has a voice. Being assigned for fifty-one years in the San Carlos Seminary as a professor is not a small accomplishment. His former students whom many now are priests and bishops can attest to what kind of person Fr Albert was. Last Sunday evening when Fr. Albert's body was brought to the San Carlos Seminary, he received a very warm and a grand welcome. Yesterday during the Eucharistic celebration offered for him in San Carlos Seminary, seven bishops concelebrated plus numerous priests from many dioceses. His Most Rev. �61 Soc Villegas gave a touching and inspiring homily about his former professor who was a good liturgist. Yesterday was an occasion for a reunion of Fr Albert's former students. Yesterday was a home coming in the seminary. Yesterday was an occasion of being grateful to a man who spent most of his life for the Lord. Yesterday, there was a standing ovation for this committed man. Fr. Albert was a liturgist. According to Bishop Soc Villegas, Fr. Albert assisted in the important liturgies for bishops. Fr. Albert was even humble to assist in the masses of his former students. In November 1970, when Pope Paul VI visited the Philippines, and when the Pope presided over a mass ordination in Luneta, Fr. Albert was the Master of Ceremonies. Some CICM confreres were also involved in that celebration -- Fr. John Vande Steen was the choirmaster; Fr. Kamil Marivoet was the liturgy expert; and Fr. Hugo Delbaere was the trouble shooter of Radio Veritas. When Pope John Paul II visited the Philippines, the Pope told Cardinal Sin that the Sisters of the Missionary of Charity need somebody to teach them. The Cardinal asked Fr. Albert to guide the sisters, and Fr. Albert graciously accepted this job. Fr. Albert considered this involvement as a papal appointment that even after his retirement in 2004, he still continued going to the sisters. In fact retirement never prevented him from continuing to serve the church. Once in a while he still went to the Edsa Shrine to listen to confessions. �62 Much can still be said about Fr. Albert. I know many of us are treasuring in his or her heart some testimony about Fr. Albert. Fr. Albert, thank you so much for your service in the Philippines. Thank you so much for being an unforgettable professor. Thank you so much for being a kind priest. Thanks you so much for being a good confrere. We are praying for you. Please pray also for us. Let your strong voice be heard in heaven, stronger than the voice that filled the seminary corridors. Let your strong voice intercede for us, stronger than the voice that sang Salve Regina. Homily #17 Gospel: Lk 5. 1-11 Occasion: CICM Foundation Day Celebration 2010 in University of Saint Louis Tuguegarao Theme: !sang Pagtatanaw at Pagpupugay sa mga Missionaryong CICM (Honoring· and Saluting CICM Missionaries) Listeners: Community of the University of Saint Louis Tuguegarao 25 November 2010 Date: "Do not fear, from now on you will be catching men." These words of Jesus of Nazareth to Simon Peter is often understood as a calling for people, more specifically for the male gender, to become priests who will later on convince other people to be baptized and become disciples of Jesus. On the contrary, this calling �63 is for all of us, for you and me, regardless of one's gender, one's civil status, one's educational attainment and one's vocation in life. We are all being called to catch people, men and women, to follow Jesus of Nazareth. We are being called to venture to deep waters, and to let down our nets for a catch. We are being called out of our comfortable status to spread the gospel regardless of the risk it will take. We are being called to work together with our companions to pull the net together. We are being called as one community, as disciples, as the body of Christ to make concerted efforts to bring peace. Finally we are being called to leave behind our boats, to leave behind everything that may hinder or distract us from following Jesus of Nazareth. We are being called to leave behind our arrogance and greed. When religious vocation was thriving in Europe, young men in Belgium and in the Netherlands also heard this call of Jesus of Nazareth to leave behind their parents, brothers and sisters, and to enter the CICM seminary. They left the comfort of their countries, and many of them went to China and ether parts of the world. They gave up the possibility of having a family of their own when they embraced the religious life. They gave up the possibility of having an occupation and earning a living in the secular world. They were called by Jesus of Nazareth, and they listened. In November 1907, nine of them came to the Philippines to work in areas vacated by the Spanish friars. One of them was Fr. Constant Jurgens who later became a bishop, and who was instrumental in establishing a school that later became the University of Saint Louis Tuguegarao. The CICMs are well appreciated by the Bishops, by the local people, and by the civil �64 authorities for their contribution in missionary and pastoral works, in education, and in many other endeavors that benefited the Filipinos. In the 1950s the CICM congregation began accepting local candidates to enter the CICM seminary. It is Jesus of Nazareth who is also calling young Filipino men and women to become religious missionaries and to spread the good news here and abroad. It is Jesus of Nazareth who is calling them to venture to deep waters, and to let down their nets for a catch. At present, there are about 100 Filipino CICMs in Asia, Africa, North and South America. Filipino CICMs are growing in numbers. The European members still count more than 400 today, but they are mostly retired back in their home Province. Here in the Philippines, the CICMs have to give up many works because of their diminishing membership. There is no more massive vocation from Europe although we have some missionaries coming from Africa, Latin America and from some countries in Asia. At present, there is much less foreign missionary in the Philippines than before. But we have ourselves, baptized Christians, disciples of Christ who are also called for fishing. "Put out into the deep water and let down your nets for a catch." Jesus was telling Simon Peter, the Peter who was not a cleric or a member of a religious missionary congregation, but Peter as a disciple. Therefore, this calling is also for all of us. Jesus is calling us to venture in deep water where sharks might be prowling to take advantage of the smaller ones, where big fish eat small fish, where dynamite fishing is rampant, where smugglers and pirates are sailing. Jesus is calling us to penetrate deeply the soul of everyone who is in thirst for justice and for morality. Jesus is �65 calling us to let down our nets for a catch, to catch back our young people who are being drowned by drug addiction and crimes. Jesus is calling us to let down our nets for a catch, to catch back people who are running a rat race but do not know where they are going, who are in competition for profit but are forgetting about justice. Jesus is calling us to let down our nets for a catch, to study diligently in every subject and to earn our grades honesty. Jesus is calling us to let down our nets for a catch, to live the values we learned in school, to love and honor our parents and guardians. Today our theme is: "/sang Pagtatanaw at Pagpupugay sa mga Missionaryong C/CM" Let us honor all the missionaries, CICM or non-CICM, by our own good works. Let us continue their work of evangelization. Let us continue their works of charity. Let us continue their struggle for justice. Homily #18 Gospel: Luke 21.29-33 Occasion: Celebration for CICM Foundation Day and Religious Missionary Vocation Awareness Week 2010 in Saint Mary's University, Bayombong Theme: !-Respond to the Call of Mission Today Listeners: Community of Saint M?Jry's University Bayombong Date: 26 November 2010 Today the gospel talks about the end time, the coming of the kingdom of God. It uses scenes that are easy to �66 picture for the people of Jesus' time. The gospel says, "Look at the fig tree and indeed every tree, As soon as you see them bud, you can see for yourself that summer is now near. So with you when you see these things happening; know that the kingdom of God is near." The gospel reading of yesterday also talks about the end time, the second coming of Christ. The gospel reading today refers to yesterday's gospel. Yesterday's gospel reading says. "There will be signs in the sun and moon and stars; on earth nations in agony, bewildered by the turmoil of the ocean and its waves; men fainting away with terror and fear at what menaces the world, for the powers of heaven will be shaken. And then they will see the Son of man coming in a cloud with power and great glory." We believe that everything will come to an end. The gospel does not tell us when and how everything will end. The gospel does not tell us when and how the kingdom of God will come. It uses images that can be pictured, that can be imagined to tell us that the end time will be different from what we are experiencing now. Yes, it tells us that later on it will be different; it will not be tha same as what we are observing now. What is important is not when and how events will happen; rather what is important is our attitude to whatever is happening around us here and now. What is important is how we read the signs of the times, and how we react wisely according to our Christian values here and now. "Look at the fig tree and indeed every tree, As soon as you see them bud, you can see for yourself that summer is now near." We should know how to react according to the signs of nature and the signs of the times. When we go out and the sky has dark heavy clouds, we bring an umbrella. When it is �67 cold, we put on our coats. When we are not feeling well, we take medicine. When your grades are low, you should study harder. Therefore, we are all invited to open our eyes, to observe the events that are happening, and to solicit a Christian response from ourselves. Last year there was a devastating flood in many areas in Luzon. It is telling us that we are ill-equipped to face this kind of disaster. It is telling us that we are cutting down plenty of trees in our forest, legally or illegally, it does not matter. Our trees are being cut down. It is telling us that some people can do what they what to do. Illegal gambling is rampant. It is also telling us that some people can do what they want to do, and that law enforcement is weak. Many graduates want to go abroad for work. It is telling us that many of our fellow Filipinos cannot find a good job here in our country. There is rebellio.n in some parts of the country especially in Mindanao. It is telling us that there are people who are not satisfied with the government. We can enumerate more signs of our times and their meaning. This week is the Religious Missionary Vocation Awareness Week 2010. Each of us is being called to serve God and our fellow human. Being a religious missionary is one of the meaningful vocations that we can possibly choose. CICM is one of the religious missionary congregations in the world. It was born out of a call to respond to the needs of the time which was in the 19th century. Just like looking at the budding fig tree, and one knows that summer is near, just like looking at the heavy clouds and one knows that it is going to rain, in the second half of the 19th century, a certain diocesan priest named Fr Theophile Verbist in �68 Belgium knew that there were many abandoned children in China. He then established a congregation in 1862 named CICM that was specifically meant to serve the Chinese people. Later on CICM responded to other signs of the times, to the call of God. And so they went to other countries including the Philippines. In June 1928 the Saint Mary's Elementary School was inaugurated in Bayombong because Msgr. Constant Jurgens, CICM and Fr. Achiel De Gryse, CICM saw a need to give education to the children of the Catholics. That elementary school became now the Saint Mary's University. Today let us pray for religious missionary vocations that more young men and women may choose this kind of calling. There are signs in the world that needed to be considered not only by religious missionaries but by all of us. We need to dialogue with other great religions in the world. We need to educate the youth and to instill Christian values. We need to curb corruption in our country. We need to make the local people, especially our indigenous people to appreciate their culture. We need to stop drug abuse. We need to raspect and preserve our environment. We need to generate jobs. And so forth, and so forth. Finally, we have to admit that there are very few religious missionaries from Europe now coming to the Philippines. This is a sign that there is no more vocation for priesthood and for sisterhood in Europe. This is a sign that we have to encourage even more religious vocation in our own country. This is a sign that we might even have to send Filipino religious missionaries to serve the churches in Europe. Let us pray that more generous men and women, including we ourselves, may respond to this religious missionary calling. �69 Homily# 19 Gospel: Mt 28.16-20 Occasion: CICM Foundation Day Celebration in the CICM Provincial House, Quezon City Theme: Common Heritage - Something to Value and to Pass on Listeners: CICM members Date: 29 November 2010 As a Province, we have an abundant common heritage that we hand down, consciously or unconsciously to our younger members. During our last Provincial Assembly in April this year, the Districts reported the fruits of their sharing about the common heritage of the Province: Being missionary ad extra is a strong mark of CICM -- truly a heritage. We go to pioneering areas which are poor places not covered by the local clergy. We respect the people and their culture and traditions. We learn their language. We are ready to go where we are sent. We establish schools with good education that is affordable. We are involved in Justice, Peace and Integrity of Creation. We have an international brotherhood. We are dedicated and committed. These are our legacy. These beautiful and positive comments about ourselves came from ourselves, but they are true. It is also true that much of the credit �70 should go to our tough and dedicated predecessors who are now gone, or who are now elderly. It is true that much of the credit should go to our confreres who were riding on horse back before, who were crossing the rivers with their feet, who were hiking distances, who were climbing mountains, who were saving centavos for the mission. It is true that we are basking under the accomplishments of our confreres of the past. However, we can also claim credit in our own right. Presently we have many dedicated and committed confreres who are giving honor to our congregation by working quietly in their own respective areas. Presently we have many confreres who are well appreciated by the people. One of our common heritages as CICMs is the richness of CICM documents. We have our CICM Constitution and Directory, CICM Constitutions Commentary, Vade-mecum, Provincial Statutes, Guidelines for Initial Formation, Guidelines for Financial Administration, Guidelines for On-going Formation, Provincial Assembly Reports, Acts of General Chapters, etc, etc. And they come in different colors, as co'orful as the personality of diffe:ent confreres. Make no doubt about it, our documents are good, and our confreres are also good. Sometimes our documents are difficult to understand, and so are confreres. Christ said, "All authority in heaven and on earth has been given to me. Go therefore, make disciples of all nations; baptize them in the name of the Father and of the Son and of the Holy Spirit and teach them to observe all the commands I gave you." We know that all the commands Jesus of Nazareth gave to his disciples can be summarized as Love God, and Love �71 our Neighbor. As we encounter new challenges in the society, in the church and in our congregation, we formulate specific ways to address them. We systematize specific procedures by making policies to implement the love of God and love of neighbors. And slowly the documents are piling up. Jesus of Nazareth never dealt with documents. Jesus of Nazareth never had problems with internationality and multi-culturality. But we do. Jesus of Nazareth never had to organize the Provincial Assembly and the General Chapter. But we do. Jesus of Nazareth never had to form Provincial Committees. But we do. Jesus of Nazareth never had problems with lands, buildings, and vehicles. But we do. As the years passed, we accumulate the records of our policies, reflections, sharing, and plans. And we have a rich heritage of documents. Many times our documents are just left in our shelves to gather dust, and for the next generation to blow the dust away. Now is the time to make this heritage set our orientation for the next five years, and make these papers work for us. For these coming months until February next year, in the District levels, during tho occasion of our District Recollections, we will work out our strategic plan for our Province for the next five years that will be finalized in the Provincial Assembly next year. Every confrere received this booklet on strategic planning. Every confrere is invited to attend the District Recollection. Every confrere is invited to participate actively in the sharing. Yes, more reflections, more sharing, and documents. But hopefully also more real actions oriented towards a real common goal. My dear confreres, Happy Foundation Day. �72 Homily #20 Gospel: Luke 8:4-18 Occasion: Celebration of CICM Foundation Day and Saint Louis University Centennial Launching Theme: A Century of CICM in SLU: Honoring the Past and Forging the Future Listeners: Community of Saint Louis University, Baguio City Date: 1 December 2010 "Listen then, if you have ears." In the 1860s a young Belgian Diocesan priest heeded to a call to serve a vast nation in Asia called China. He was Fr. Theophile Verbist who eventually founded the CICM congregation in 1862. He and his companions went to China and more specifically to Inner Mongolia where the climate was inhospitable and the mission work difficult. In the early 20 1h century, the CICM listened to an invitation to come to the Philippines to take care of the parishes in the north that were vacated by the Spanish friar~. In November 1907 nine CIC~1 pioneers arrived in the Philippines. In 1911, Fr Seraph in Devesse, CICM, also listened to the call to establish a one-room elementary school in Baguio for ten local boys. This humble school later became the Saint Louis University. In fact schools are important instruments of CICM evangelization in the Philippines. At present there are still six CICM schools in our country. Listen then, if you have ears. It is Jesus of Nazareth how is calling us. It was Jesus of Nazareth who called Fr. Theopile Verbist to go to China. It was Jesus of Nazareth who called the nine pioneers to come to the �73 Philippines in 1907. It was Jesus of Nazareth who called Fr. Seraphin Devesse to establish a one-room elementary school in Baguio in 1911. And they produced fruits a hundred times as much. The congregation founded by Theopile Verbist later went also to Africa, spread to other parts of Asia, and ventured to the north and Latin Americas. The nine pioneers to the Philippines were followed by hundreds more from other parts of Europe, and from many countries of the world. They established parishes and parochial schools which became centers for evangelization. And the humble school founded by Fr. Seraphin Devesse became a prominent educational institution in the north of Luzon. Listen then, if you have ears. Jesus of Nazareth continues to call us. Missionaries from Europe are no longer coming to our country as much as before. The Europeans who are here are getting older and are slowing down. But thanks God; we have Filipino vocations to continue their missionary works. We have dedicated lay leaders and ordinary Catholics who are passing on the good news to their children. We have Overseas Filipino Workers, Nho together with their skills bring along with them the Christian faith abroad. We have Catholic schools with the legacy of giving excellent academic and moral formation. We have you as students, teaching and non-teaching staff of SLU who are good soil for the seed of the good news and are longing to produce a hundredfold. We have you SLU community who are burning lamps on lamp stands, who are Light that Transforms. Today the theme of our celebration is "A Century of CICM in SLU: Honoring the Past and Forging the Future." The past means ninety-nine years ago. The �74 past means yesterday. The education we are getting from SLU is a product of ninety-nine years of experience, since 1911 until yesterday. More than the diplomas, degrees, certificates, medals, and trophies that we may obtain from SLU, how we live our lives in the society should be our most effective way to honor our past. More than our skills and knowledge that we may acquire from SLU, how we deal justly with people especially the most vulnerable ones will spell out how we forge our future. Honoring the past and forging the future simply means remembering and living the values we received from our parents, teachers, and friends. Honoring the past and forging the future means doing kind acts, being charitable especially to the least fortunate ones and the disadvantaged. Honoring the past and forging the future means earning our living honorably and honestly, refusing to exploit unjustly others, and preserving our resources for future generation. Honoring the past and forging the future means bearing fruits a hundredfold, putting our light on a lamp stand, and living the true Louisian spirit. My dear studunts, your parents and guardia1 ,s are sending you to study in SLU with the hope for your bright future. SLU has been proven a good ground for excellent academic and Christian formation. However your presence here does not guarantee a fruitful result without your cooperation. Take care that you will not be the wayside soil that received the grain but the grain was trodden on and eaten by the birds. Take care that what you learned in SLU will not be trodden on by lust for power and greed for wealth later on. Take care that you are not the rocky ground where some grain fell but no sooner had it come up than it withered, because it had no water. Take care that your �75 life is not impoverished and withered by apathy and indifference, by lack of concern. Take care that you are not the thorny ground where some grain fell but the thorns grew up with the seed and choked it. Take care that your life is not choked by unnecessary worries, by too much attachment to modern technology, by too much concern for physical appearance, and by too much concern of being popular. Strive to be a good soil where the grain will bear abundant fruit, where the word of God finds roots in every part of your being. Strive to be good students where you excel not only in academic, sports and culture but above all also in integrity. Who knows, later on you will be elected to the congress or to the senate, and there you will prove that the most important aspect in being a public servant is service not pork barrel. Who knows, later on you will become a high ranking official in the government owned corporation, and there you will prove that you are worth the high salary you are getting. Who knows, later on you will be a general manager of a private company, and there you will show that business ethics and fair play is more desirable than finding loophc..les on how your workers can be perpetually hired as casuals. Who knows, later on you will become a law enforcer, and you will show that you cannot be bribed by illegal gambling operators or by illegal loggers. Who knows, later on you will become a member of the SWAT team, and there you will prove that you can handle a crisis effectively. Who knows, later on you will become the President of the Republic of the Philippines who will stop corruption and who will strive for a condition where there is no need for Filipinos to go abroad just to find jobs with decent salaries. �76 As we open the year of centennial celebration, let us remember our past, learn from our past, thank the persons who work hard to make SLU what it is now, and be confident to face the future. As the Pilipino proverb goes, "Ang hindi marunong fumingon sa pinanggafingan ay hindi makarating sa patutunguhan." In English it means, "Honoring the Past and Forging the Future." Homily #21 Occasion: 25th anniversary of Priestly Ordination of Rex Salvilla in the CICM Provincial House, Quezon City Listeners: CICM members and guests 15 December 2010 Date: Our batch graduated from the CICM Maryshore Seminary, Talisay, Negros Occidental in 1980. We were eight 41h year seminarians. Seven applied for the Novitiate and all were accepted. The Provincial Superior was Fr. Gaby Dieryck. My batch included Loi Divino, Delfin Noriega, Tom Salovino and Allan Lastimosa. Our Novitiate which started on 151 June 1980 was in the Maryhill building, Taytay, Rizal. Maryhill was a retreat center that time, and we occupied the first and second floor of the left wing if you are facing the main entrance. A year before us, the Novitiate was in a rented house in Sikatuna Village in Quezon City, together with the CICM Theology students. Fr. Ted ltliong was our Novice Master, and Fr. Manny Valencia was the Socius. We were 11 novices, 7 from the �77 Maryshore Seminary, and 4 from the Maryhurst Seminary, Baguio City. One of the novices from Maryhurst was Joseph Guerrero. During our onemonth mission experience in February 1981, I and another novice, Danny Baruela were sent to Belance in Nueva Vizcaya which is part of the parish being taken cared of by Fr. Staat Lambrechts. We professed our first vows on 31st May 1981 in front of the Provincial Superior, Fr. Ernie Amigleo. Right after the first vows we packed our things and moved in to Sikatuna Village to join the other studentconfreres. Fr. Joe Saplala and Fr. Bernard Maes were our formators. The students confreres included Percy Bacani, Monch Coronel, Wren Reyes, Roy Quiogue, Aloy Funtilla, Jun Andaya, Philip Yu, Manding Fabella, Jugie Oyales, Lito Rocero, Loi Divino, Delfin Noriega, Joseph Guerrero, Art Oliquiano, Tom Salovino and Allan Lastimosa. There was one seminarian named Ted Aljibe from the Diocese of Calbayog who joined our community. During the previous years, there were more diocesan seminarians from Samar which included Pedro Per'iaranda. We studied Theology in Maryhill School of Theology which was renting a space inN. Dominggo Street, Cubao in the Sisters Formation Institute in the compound of the RVM Sisters. We had classmates from other congregations and dioceses. Everyday we need to commute to school by public transportation. By the end of the school year 1981-82, after a lot of discernment, CICM decided to buy a land at 11th street, New Manila for a permanent venue of formation. During the summer of 1982, the house in Sikatuna Village was vacated by the student-confreres. For mission experience during the summer of 1982, I �78 and Manding Fabella were sent to Lagawe where Fr. Louis Mellebeek was the parish priest. The school year 1982-83 started with Fr. Angel Luciano, Fr. Bernard Maes and Fr. Carlito Cenzon as the formators. I was a second year Theology student. The formation community was in the former army barracks at the foot of the mountain inside the Maryhill compound in Taytay. We started the new school year with an orientation, and we formulated the Mission Statement of the theological formation community. The Mission Statement was a driving force that permeated in all the aspects of our life. It simply united everyone in the community towards a common direction. That was the time of political difficulties under Marcos. Although martial law was lifted early 1981 before Pope John Paul II came to the Philippines, but for many Filipinos, martial law was still real. Our apostolates were geared towards the poor, the marginalized, and the sectoral groups. Our travel to MST was longer, but we were using private cars. By the second semester of the school year 1982-83, we started our first community-based formation program which was in Buting, Pasig. Buting was not yet a parish that time. I was a member of the team in Buting together with Manding Fabella and Fr. Guido Everaert. There we lived in a small structure beside the chapel. There I learned how to do marketing in the talipapa. There I learned how to cook simple recipe. Everyday day the three of us would commute, three rides to MST and three rides going back to Buting. Meanwhile the other student confreres where still staying in Taytay, and meanwhile the seminary buildings at 11th street, New Manila were being constructed. Later on, other community-based �79 formation programs would also be opened in other areas. During the school year, 1983-84, I was in the third year Theology and was still in Buting together with Fr. Guido Everaert and Ted Aljibe, a diocesan seminarian from Calbayog, Samar. The student-confreres already moved in the complex of three new buildings in New Manila, the formation community which was fondly called Calle Onse. I attended the orientation days in the new buildings. Some facilities have still to be constructed like the basketball court and the road inside the seminary compound. Luckily there was an engineer among the student-confreres, Engr. Ver Pozon who led in the construction of the basketball court and the road. That school year, the new building of the Maryhill School of Theology in the Provincial House compound, the area corner Gilmore Street and 13th Street was blessed by Jaime Cardinal Sin. The batch of the student-confreres who were a year ahead of us was preparing to go abroad to their mission destination. That was the batch of Jun Andaya and Philip Yu. On 21st August 1983, there was a joyful send off Eucharist for them in Buting. The Christian community of Buting gave their full support for the young aspiring missionaries. In the evening news of the same day, the whole nation was shocked by the news of the assassination of the former senator Benigno Aquino in the tarmac of the Manila International Airport as he arrived from the United States that day. Protest rallies and demonstrations were even more often the following months. If the student-confreres were not in Calle Onse or in MST, then they must be in the rallies. During the summer of 1984, Romeo Yu Chang and I were sent for mission �80 experience in Sayangan where Fr. Josef Waterschoot was the Parish Priest. After the third year theology I was not allowed to go abroad to my mission in Sinica (CICM Chinese Province) or more specifically to Hong Kong because I would be the lone Filipino confrere there. Instead of going abroad for Internship, I was assigned as the Vocation Director of the Maryshore Seminary in Negros Occidental. I lived in Maryshore for one year together with the formators Fr Bert Sapia Ia and Fr. Beni de los Reyes. The college seminarians at that time included Tony Cordero, Edwin Bajarias, Kokoy Belanggoy, Garry Brazas, Eugene Car'iete, Joel My Canuel, Vic Coronado, and Freddie Pinuela. recruits after the school year 1984-85 included Ely Ubag. After my stint as the Vocation Director, I returned to study Theology in MST for the Synthesis. The Synthesis was only one semester at that time. On 8th June 1985, Loi Divino, Joseph Guerrero and I were ordained to the diaconate by Bs. Teodoro Bacani in our seminary. I lived in the 11 1h street comn.unity with other student-confreres for one semester. The formators were Fr. Angel Luciano, Fr. Bernard Maes and Fr. Chepe. Every week-end I went for apostolate to the Most Holy Trinity Parish in Balic-Balic, Sampaloc together with Romeo Yu Chang and Mario Catan. Right after the first semester of the school year 198586, there was a Pan-Filipino meeting in the Maryhurst Seminary in Baguio. The meeting was well-prepared, well-organized, and well attended. After the PanFilipino meeting, I went to Maryshore to follow up candidates in the Visayas who were the products of �81 the vocation campaign of the seminarians during the semestral break. The seminary formators were Fr. James Pam~ and Fr. Albert Depre. Meanwhile I was preparing for my priestly ordination that was to be held in December 1985 in San Miguel, Iloilo. Days before my ordination, I was still following up candidates for Maryshore. The product of the vocation campaign of this school year would include Nemesio Huesca and Dodong Casipong. Meanwhile the Philippines was preparing for a snap Presidential election that was to be held on ih February 1986. On 21 51 December 1985, exactly on the day of my 26th baptism anniversary, I was ordained to the priesthood by Archbishop Alberto Piamonte in San Miguel, Iloilo. Many confreres and seminarians headed by the Provincial Superior Fr. Francis Gevaert attended the event. What happened between my ordination day 25 years ago and today will be told on the occasion of my golden jubilee. Homily #22 Gospel: Mt 1.1-17 Occasion: Maryhill School of Theology Christmas Party Listeners: Community of Maryhill School of Theology. Quezon City Date: 17 December 2010 Christmas season is a time for holidays, for travelling back to our families, for exchanging greetings which is preferably accompanied by wrapped commodities, for Christmas parties, for unrestrained guilt-free shopping, for receiving remittance from our family members who �82 are slaving abroad, for hanging safety-certified Christmas lights, for playing non-pirated Christmas songs, for giving love with accompanying gift certificate. Christmas is good for our economy. No wonder even non-Christian nations celebrate Christmas. What we spend is what others earn. What others spend is what we earn. We reward the people who produce goods and services by buying their products. Meanwhile the government collects taxes. Our government needs our taxes to maintain our good roads, good traffic and good implementation of antismoke belching law. Our government needs our taxes to maintain peace and order all over the country, including the security of the tourists. Our government needs our taxes to pay for our hard working and honest officials. Our government needs our money to continue giving basic education, basic health services and basic contraception. Yes, money moves around faster during Yuletide, money makes the world and the stomach go round. Everyone is happy at this time of the year. The economy is stimulated. After all, stimulating the economy by celebrating Christmas is a lot more desirable by stimulating the economy by engaging ir, war. Thanks to baby Jesus. Thanks to the Infancy Narratives of Matthew and Luke. Thanks to the Christian tradition. Thanks to the business people. Thanks to Santa Claus. Merry Christmas to all. In the gospel of today we hear about the ancestry of Jesus - from Abraham it traces down to Joseph the husband of Mary. Israelites keep record of their ancestry. Usually Filipinos do not. We keep records of other things. If for other peoples knowing their ancestry is important, for Filipinos knowing existing relatives of whatever convenient degree is important. That is why during the Barangay election, the one who gets the �83 relative majority wins. That means the one with more relatives usually wins. Wealth is also relative. If you have wealth you have plenty of relatives. And what has this to do with Christmas? For our ancestors, we could always pray for them during Christmas. Remembering our ancestors is very good for candle and flower industry. For our living relatives to whom we are related by blood, by sacraments or by wishful thinking, prayer is good but does not suffice. Try telling your godchild that you will just pray for him or her during Christmas. But your godchild would be happy with your prayers plus some paper bills. Our concept of family and relatives helps in stimulating our economy. We buy and give gifts to each other. We recreate together. We eat meals together in the restaurant. In all of these, we pay Value Added Tax together. But what then after Christmas? Have you ever tried answering this question? In fact, we do not need to give answers. The department stores supply us with ready answers. What then after Christmas? Well, after Christmas, we have New Year's Day, Valentine's Day, Lunar New Year, Mardi Gras, Graduation, Easter, Teachers' Day, Mothers' Day, Fathers' Day, Independence Day, Halloween, All Souls' Day, not even to mention MST intramurals. The question is not what then, but rather, how then. How then shall we live during Christmas and other special days including the commercially invented ones? Probably the answer is in numbers. If you are a Lotto devotee, you might feel comfortable with figures. The last sentence of our gospel says, "The sum of generations is therefore: fourleen from Abraham to David; fourleen from David to the Babylonian deporlation; and fourleen from the Babylonian �84 deportation to Christ." Fourteen is seven plus seven. Seven in the Bible means completeness. We get three sets of fourteen from Abraham to Christ. Even if we are not good in figures, obviously we understand that the genealogy of Christ is not meant for accounting purposes but rather for a Christian message. It means that in God's appointed time, Christ came to our world. It means that God is at work in the coming of Christ. Christ is made to come to us through God's way, and not via the market. We therefore should make Christ come to the world through God's way, not via the market. Jesus was born, not manufactured. Jesus is freely offered, not sold. Therefore, let us bring Christ to each other before the commercial world offers some discount in convincing us that Christmas shopping is the same as Christmas spirit. Let us bring Christ's light to the less privileged ones by our compassion before some entrepreneurs offer some substandard colored lights and convince us that lighting the Belen is the same as lighting our lives. Let us spread the message of peace and love before the department stores make us believe that we can gift-wrap peace and love, and place them under an artificial tree. Homily #23 Occasion: Homily on the Funeral Mass of Fr. Herman De Rijs, CICM in the Holy Family Church, Bakakeng, Baguio City Listeners: Mourners Date: 24 December 2010 �85 Once in a while I visited Fr Herman De Rijs here in Bakakeng while I was still the Provincial Treasurer of the CICM. He was such a jolly and cheerful fellow who would crack a joke and laugh. He would show me some pictures in the rectory. He would visit the CICM confreres in Home Sweet Home every evening to take supper and to chat with them. But my first real deep impression of Fr. Herman's animation here in Bakakeng was during the ordination to the priesthood of Rev. John Mallare on 16th August 2008. I was impressed by the involvement of the people through the leadership of Fr. Herman. There was a very good planning and coordination of the events. All things went smoothly from the liturgy to the reception. There was even a fundraising for the mission of Senegal. The Christian community of Bakakeng was involved. The whole activity was very encouraging and animating. Fr. Herman De Rijs was ordained to the priesthood on 1st August 1965 in Belgium. He first arrived in the Philippines on 29th October 1966. He became parish priest, assistant parish priest or mission rector in several areas in the north of Luzon. He was also a formator in the Maryhurst Seminary in Baguio for some few years. His last assignment was here in the Holy Family Parish, Bakakeng, Baguio City. Fr. Herman De Rijs was hard working. In spite of his difficult physical health, he would pretend or at least believe that he could still manage the pastoral works here in Bakakeng. Being a tireless worker as he was, he was afraid to retire because he might not be able to do anything anymore. On the 28th of January this year, we visited and talked with him. He told us he would like �86 very much to write his reflections that can be used by the BEC. 1 convinced him to retire so that he could have all the time in the world to write as much as he can, or to work as much as he can still do without being hindered by official responsibilities. I told him that retirement does not mean that he stops working. Retirement means letting himself be free from official responsibilities so that he can do what he likes. He agreed to retire, and he was happy. Now Fr. Herman De Rijs retires perpetually with his creator. Now we have more weight to intercede for us in heaven. Many of us here know Fr Herman even better than I do. Many of us have a first hand experien~e of the kindness and generosity of Fr. Herman. Many of us are witnesses to what kind of person he is, to his kindness, to his sensitivity, to his industry. Well done, Fr. Herma~. Please pray for us as we are praying for you. We Will honor you by continuing your missionary work of evang~lization. ~~will honor you by praying for more vocat1on for rehg1ous life. We will honor you by doing kindness in our lives. �� Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 3 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Making relevant and emphatic homilies / Rex Celis Salvilla, CICM Creator An entity primarily responsible for making the resource Salvilla, Rex Celis Date A point or period of time associated with an event in the lifecycle of the resource [2011?] Subject The topic of the resource Sermons Description An account of the resource 86 pages Language A language of the resource English Type The nature or genre of the resource Monograph, books Format The file format, physical medium, or dimensions of the resource Print Notes Additional information about the resource ISBN 9789719123842. https://cicmrpdigitalarchives.slu.edu.ph/files/original/440e509c33e437f11553cf9e92542ee0.pdf 09b4f569d62a33d7a168749dd34dc8a9 PDF Text Text F1llp1no A Commentary on a Mural The Second Part of the Story, the Events, and the People who shaped Catholic Faith in the Philippines leading to the emergence of a new and vibrant Missionary Church Draft Document Only June 29, 2003 �First Wave of Mission: The Christian Colonizers "Go therefore and make disciples of all nations." (Matt.28: 19) For the Philippines, the great Missionary Mandate of Jesus was fulfilled 1500 years later. The Gospel found a rich soil for planting. The inhabitants of the archipelago were deeply religious. Their religiosity and their humanity were vibrant and spontaneous. From earliest times the expansion of the human race throughout the world has taken place through various forms of colonization so it was no surprise that Evangelization should reach the Philippines through colonization. In this case, the expansion and domination of the world by various waves of Europeans with Catholic Spain and Portugal in the lead. The 'Age of Discovery' launched this new era in human history. It was largely inspired by economic forces, in particular, the search for new trade routes for spices. The old routes were blocked by the rise of Islam. The Christian Church was challenged to figure out what was going on and how to respond to it. I. Arrival of Magellan in the Philippines Religion The Filipinos, even before the Spaniards came, followed a simple but systematic way of life. They lived in barangays and had established relations with neighboring islands. The majority of the population practiced an animistic or cosmic form of religion. There was some contact with Classical Religions such as Hinduism, Buddhism, Confucianism and Taoism, but only Islam had taken root in some of the coastal areas of the south. Muslim Arab merchants had begun trading in the Philippines long before the Filipinos started to embrace Islam. By the beginning of the 14 centwy there was:already a settlement of foreign Muslims in Jolo. There is evidence that by the end of the 15th centwy Islam was spreading beyond Sulu and Mindanao. Islam was carried by Muslim traders from Borneo who settled among the coastal inhabitants of Mindoro and southern Luzon. Trade The Philippines, because of its strategic position, became a center for trade. Two trade routes developed. The main one was from China to Luzon; from there goods were transported by native traders to the rest of the archipelago. A second pattern involved Indian goods being transported from Portuguese Malacca (the most powerful emporium in the region) direct to the international ports ofButuan and Cebu. 2 �Spanish colonizers arrived in 1521, but some of them were not Spanish. Magellan, in fact, was Portuguese. With a fleet of five ships and 265 men, he sailed from Seville to fmd the westward route to Moluccas or the Spice Islands. In 1517, he had offered to sell his service and the secrets of the Portuguese spice trade to King Carlos of Spain. Carlos, a 17 year old boy, had inherited the throne but also the massive debts of his grandfather Maximilian who had died in such poverty that his grocery bills were being paid by a German banker. It is hard for us to understand why people went to so much trouble to obtain spices. But in those days spices were used for medicine, cooking and preserving food. A lot of money could be made on a successful expedition. A sack of pepper fetched 80 ducats in Italy in 1499. This could be bought in India for 3 ducats. The elite of Europe had acquired a taste for spices during the Crusades. For 300 years afterwards a thriving business in spices transported to Alexandria in Egypt and ports in Asia Minor made Venice the hub of commerce in Europe. All this ended finished with the rise of the Islamic Ottoman Empire which prohibited the trade. The search was on for new routes. The Portuguese went South around the hom of Africa and on to India. There they could buy spices but they soon discovered that the real source was farther east in Sumatra and the Moluccas, near Mindanao. Some spices, like cloves, were only grown in islands in the Moluccas. The Portuguese then successfully established a new trade route Lisbon replaced Venice as the hub and became very wealthy. The Spanish, on the other hand, went west and in the process 'discovered' the Americas. Then the idea emerged of navigating around the tip of South America to reach the source of the spices by another route. This was the plan that Magellan sold to the King of Spain. He knew this was ·possible because he had been on expeditions with the Portuguese as far as Malacca. Saturday, March 16, 1521, Magellan and his men sighted the coast of Samar and other islands. They anchored their ships in a small, uninhabited island called Homonhon. Magellan later named the island "Archipelago of St. Lazarus" because that Saturday was the eve of Passion Sunday, when the Gospel about the raising of Lazarus was read. With Magellan on this hazardous journey were five Spanish priests whose primary duty was to serve as chaplains to the crew. One of these was punished and marooned on an island for being part ofa mutiny. 3 �When the "Age of Discovery" began, around 1493, Pope Alexander VI issued a decree dividing the world between Portugal and Spain. The Pope at that time was playing a role in Catholic Europe similar to that of the United Nations today. In doing this he also gave authority to the rulers of Spain and Portugal - not to the religious orders - to 'preach the Gospel, send missionaries, build churches, and spread the Faith'. 1. The Flnt Mass Mass was first offered in Limasawa on Easter Sunday, March 31, 1521. The people of the island who were present during the mass were few. The two native chiefs, Rajahs Kolambu and Awi, went up to kiss the Cross though they took no real part in the celebration. After dinner aboard the ships, a great wooden cross was displayed.. Magellan, the chiefs and several followers went to a high bill nearby and erected the Cross as a symbol of Christian belief and a protection against evil. The action was an informal way of laying claim to the territory. Tbe Fint Baptism Magellan then sailed to Cebu and reached there on April 7. He was welcomed by Rajah Humabon who prepared a feast upon his arrival. A week later, Rajah Humabon was baptized. He received the name of Carlos in honor of Carlos I, King of Spain. Humabon's wife was also baptized and given the name Juana in honor of the Queen mother, Juana Ia Loca. It was on this occasion that Queen Juana received the image of the Child Jesus, and perhaps a thousand local people were baptized. Magellan did the preaching and authorized the priests to baptize. This practice of baptizing people who barely had a chance to know what it was all about was soon hotly debated in the Church. Twenty years later, Bartolome de las Casas made his famous p_ronouncement. "It is a reckless and dangerous thing to baptize pagans without sufficient attention to their instruction." Fire iu the Villages Magellan made some serious errors. He forced people to burn images of their deities and there is evidence of some resentment to the way the Spaniards treated the local women. But his fatal error was to try to elevate Humabon to a position over the other chieftains. When some of these rejected his plan, Magellan burned their settlements. Lapu-Lapu was one of the chiefs who refused to be under Humabon and the King of Spain. A battle 4 �followed between the locals and tbe Spaniards in which Magellan was killed. Those who were able to escape sailed back to Spain. Only one of the original five ships, and only 18 of a total crew of265 survived. 3. Tbe Return of Spain (Miguel Lopez de Legazpi) The Spanish returned a few times to the Visayas and Mindanao trying to gain access to the spices. But the Portuguese insisted that the Spice Islands were theirs as provided in the Treaty of Zaragoza. So the Spaniards returned to Cebu in 1565, claiming it as a territory of the King of Spain. The expedition, led by Miguel Lopez de Legazpi, was organized in Mexico and not Spain. In Cebu, a Spanish soldier named Juan Camuz found an image of the Santo. Nifto. It was believed to be the same image that Magellan had given to Queen Juana, wife of Hurnabon. A church was soon built to honor the Sto. Nifto. From Cebu, the Spaniards moved to Panay, where they heard of a "large and very strong" settlement called Maynilad. Consequently, they decided to move their headquarters to Maynilad. The local people welcomed the Spanish advance party but refused their demand to pay tribute to the King of Spain. The refusal was interpreted as a hostile act by the Spanish soldiers in the ships who then frred their cannons, setting fire to the settlement. Legazpi conquered Maynilad, now in ruins, and made it the capital of the new Spanish colony. The Santo Nifto Hope for the Future The symbol of the Child expresses the hope in the newness that comes with regeneration. Despite the problems of the present there is always hope in the future generation. In 1521 Ferdinand Magellan gave a gift of the 'Child of Prague' to the wife of Rajah Humabon on the occasion of her baptism. Miguel Lopez de Legazpi on his return to Cebu in 1565 found the image. A church was built and the statue was enshrined as the Sto. Nifto de Cebu. �4. The Augusdnlans: Missionary Giants The first missionaries to settle in the archipelago were five Augustinians, led by Andres de Urdaneta, an experienced voyager who became a priest late in life. They opened their first mission in Cebu where they constructed a small church and a convent in honor of the Sto. Nino. One of them, Father Manin de Rada mastered the local language and authored a Cebuano dictionary: In 1575 we find him in China. Three years later, while on a military expedition to Brunei, de Rada died during a plague and was buried at sea. From the beginning Augustinians wanted to open a mission in China, and initially they seemed to be welcomed there, but this plan was frustrated when Governor Francisco de Sande insulted the Chinese with his insensitive behavior. In 1571, the Augustinians built the monastery of San Pablo, better known as San Agustin de Manila. It became the center of their missionary expansion. From here they spread to the other provinces of the Philippines, such as Pampanga, Cagayan, Laguna, Batangas, Cebu and Panay. Some of the original Augustinians, among them Fr. Diego de Herrera, went back to Spain to recruit more missionaries for China. Fr. Herrera also brought to the attention of the King of Spain the abusive treatment the natives were experiencing from the colonizers. Fr. Herrera mustered a barkada of about 40 Augustinians. The voyage from Spain to Mexico was so bad that only six were well enough to continue the jowney to the Philippines. While in Mexico he was able to recruit an additional six. In 1775 they set sail for the Philippines but as their ships neared Catanduanes, a typhoon struck; all Augustinians on board were lost. The Encomienda System: Struggle under Spanish Rule Manila became the center of trade and commerce during the Spanish era. One source of income was the 'encomienda' system. The encomiendas were specific areas or fiefdoms entrusted to the care of qualified conquistadors (conquerors) who then became "trustees" or encomenderos. The encomendero could keep the tribute paid by the natives in his encomienda, exploit native people through labor (polos y servicios), and impose quotas (vandales) on the goods his people produced. In tum the encomendero had to safeguard the spiritual welfare of his people and to ensure peace and order in the encomienda. (The unique thing is that the encomendero did not own the land. In fact deep penetrating colonization could not take place till the Americans introduced the Torrens title and so it became possible to actually alienate the land from the native population) 6 �Most abuses under the encomienda system were committed by the encomenderos who abused authority and demanded tribute beyond the legal limit. They often had cruel and violent ways of exacting tribute from the people. Campaign for Native Rights As Spanish conquistadores claimed more and more land for the King of Spain, greater suffering was inflicted on the people. The first missionaries reacted strongly to this. Most of these missionaries had spent long years in Mexico, where abuse of the indigenous people had become a controversial issue. In Manila, we find them complaining to the Spanish crown about the abuses of the conquistadores. In spite of Legazpi's reputation for being humane, Fr. Rada felt compelled to complain in writing against his handling of the occupation. "For two years now, a loose rein has been given to soldiers robbing friend and foe alike". The situation worsened with the sudden death of Legazpi who was replaced by Guido Lavezaris, a staunch supponer of the encomienda system. Fr. Herrera wrote to the Viceroy of Mexico complaining against "the King's men (who) are no better than highway robbers ... (who commit) acts of violence against the people in their own homes, and against their wives and daughters and propeny". Lavezaris made a public rebuttal of the "Opinion" of the Augustinian. "With all due respect for Fr. Rada 's good intentions, we think the opinion is harsh, harmful to the community and a hindrance to progress". 5. Bartolome de las Casas Bartolome de las Casas - Barefoot Prophet and Bishop Sailing West to find a new route to the East, Columbus arrived in the Americas in 1492. De las Casas followed in 1502. Later, as a priest, when he read "The bread of the needy is the life of the poor: whoever deprives them of it is a murderer" he was transformed. He saw the contradiction of celebrating Eucharist with those who deprive the poor of their bread. He demanded justice, and finally in 1541, Spain passed "New Laws" respecting the rights of the indigenous peoples. He died as Bishop of Chiapas, Mexico, in 1566. Andres de Urdaneta, Martin de Rada and Diego de HerreraAugustinian Missionary Giants arrive in Cebu in 1565 7 �The man most responsible for the enlightened approach of the fJISt missionaries to the Philippines was Bartolome De Las Casas. He was known as the 'fiery defender of the Amerindians.' His father had sailed with Christopher Columbus on his second voyage to the New World. In 1502, De las Casas himself went to the West Indies where he was granted an encomienda. He the first priest to be ordained in the Americas and took part in the bloody conquest of Cuba, for which he was rewarded an allotment of land and local people. But on the feast of the Assumption, IS 14, de las Casas proclaimed his conversion and went on to become a great defender of the indigenous peoples of the Americas: for the next SO years he was the spirit behind the enactment of the Nueves Leyes or New Laws, acknowledging the rights of indigenous people. As Bishop of Chiapas in Mexico, he fought for the rights of the Amerindians. In 1550 he confronted the learned and influential Juan Gines de Sepulveda of the Council of Valladolid who believed that Indians "are inferior to the Spaniards just as children are to adults, women to men, and, indeed, one might even say, as apes are to men". De las Casas denounced people and institutions that oppressed the Indian. He worked out a Christian theory about preaching the Gospel. The Gospel, the Good News of Salvation, must be preached without the presence of soldiers. The missionary must be ready to preach the Good News as the fJISt apostles did, without fear and with generosity. That he failed to promote the rights of the African slaves in the way that he did for the Indians was something he repented for before he died. He lived to be 90 years old allowing him to cross the Atlantic I 0 times for advocacy on behalf of the conquered peoples. He had a huge influence on the five Augustinians who came in I 565 and especially on Domingo de Salazar. The Nueves Leyes The New Laws (1542-43) reorganized the Council of the Indies, decreed that the encomienda was not hereditary: the owners must set their ' Indians' free after a single generation. The laws had tremendous implications for the Philippines. In fact these laws were already passed more than 20 years before Spain occupied the Philippines. The Americas, on the other hand, were occupied half a century before such laws were passed. There the oppressive practices of the conquistadors and the spread of disease decimated the indigenous peoples. One estimate reckons that the indigenous peoples of the Americas were reduced from 90 million to II million. No such upheaval took place in the Philippines. Colonization was more benign in the treatment of local people, their culture and their languages. 8 �6. Bishop Domingo de Salazar Domingo de Salazar O.P.- First Bishop of Manila In 1582, a year after his arrival, Bishop Salazar convened the First Synod of Manila and started a process which abolished slavery in the land. Both the colonizers and the Muslim leaders bitterly opposed such a program. He noted the paradox: "That people ... reduced to bondage .. . should accept the faith, and desire that same God from whose worshippers they have suffered such great evils." "I was reared in the doctrine of the Bishop of Chiapas" he insisted. Domingo de Salazar ftrst attracted the attention of the King with a sermon outlining Catholic theology I on the rights of the conquered peoples. De Salazar ~ .·-~ ·· was a graduate of Law at Salamanca, from where the 1 : •, campaign for the rights of the conquered peoples · ' -'>.· was waged. He became a Dominican and then spent 25 years as a missionary in Mexico. In 1579, Manila ~· became a bishopric, (a part of the archdiocese of Mexico) and Domingo de Salazar was consecrated bishop in Madrid. He set out for the Philippines where he arrived in 1581 , accompanied by some eighteen Augustinians, six secular priests, six Franciscans, three Jesuits and one Dominican. He described himself to King Philip II: " ! was raised in the doctrine of the Bishop of Chiapas" (de las Casas). /( \ -h ~ ·1·t· The First Synod of Manila The Augustinians who arrived with De Salazar had with them a Royal Decree granting absolute freedom to slaves in the hands of Spaniards. De Salazar presented this to the authorities who were shocked and angered by this interference into their affairs. The new bishop decided to call a synod to study in depth the problems facing the people and to determine the proper response of the Church. The Synod of Manila was one of his greatest achievements: he convoked it, presided over it and was the spirit behind it. One of the issues discussed in the Synod was the legitimacy of the Spanish conquest. It was decreed that the indigenous people had a right to be 9 �consulted about becoming the subjects of the King of Spain. This was surely a bold assertion made at a time when colonial powers paid scant attention to the rights of conquered peoples. Another topic discussed was the preaching of the Gospel to the pagans. It was pointed out that soldiers need to go with the priests in their missions as protectors and guardians if pagan rulers did not allow the missionaries to preach. Yet another issue that surfaced was the legitimacy of the encomienda system. The Synod legitimized it, provided the encomendero fulfilled his responsibilities to his people. Apart from these burning issues addressed during the Synod, Bishop Salazar also fought for the immediate abolition of slavery in the colony. He personally resolved to free the slaves and made this known to GovernorGeneral Gonzalo Ronquillo de Peflaloza who went along with his request. Subsequently, anyone caught holding slaves was denied the sacraments of the church. 7. Social Services and Women Congregations "Not counting women ... " Mary was the first disciple and the first missionary. Women stayed with her at the foot of the cross and were the first witnesses to the Resurrection. Fourteen women missionaries arrived in Manila from Japan in 1614. They had been persecuted there and sent into exile. Next, the Spanish Poor Clares began a Foundation here in 1621, followed by the Dominicans in 1696. The Talangpaz sisters founded the Augustinian Recollect Sisters in the 1730's, almost the same time as the RVMs began under Mother 1gnacia. Most of these women's groups experienced opposition from the dominant males of both Church and State. Women helped give mission a human and compassionate face. The Church also became active in social work in the col9ny. Social services like hospitals, schools and orphanages were left to the initiative of the Church and the early missionaries. The Franciscans established the 'Hospital de los Naturales' in 1578 for the sick who gathered at the door of their convent. It would become the Hospital of San Juan de Dios when the management of the hospital was taken over by the lay brothers of San Juan de Dios in 1656. 10 �8. Doctrina Christiana and First Printing The Synod of Manila approved the teaching of religion in the language of the people. Juan de Plasencia, one of the first Franciscans in the Philippines, composed a Tagalog catechism known as Doctrina Christiana, a simple catechism to evangelize and spread the Christian message. It taught the basic Christian prayers and· doctrine that included the following: Our Father, Hail Mary, Salve Regina, The Creed, 14 Articles of Faith, 7 Sacraments, 7 Capital Sins, 7 Corporal and 7 Spiritual Works of Mercy, 10 Commandments of God, 5 commands of the Church, Act of Contrition, and 33 Catechetical Questions. The teaching aids of Christianity were handwritten until the Dominican Fray Francisco Blancas de San Jose, assisted by a Chinese conven, Juan de Vera, established the f!TSt printing press in the Philippines in 1593. To be able to spread Christianity funher, the Dominicans then published the Doctrina Christiana in Chinese, Tagalog and Spanish. These were the f!TSt books published in the country. Mission from the Philippines The mission of the Church in the Philippines began with a focus on making the indigenous people disciples of the Lord. But the Religious who came here also planned to evangelize the rest of Asia. Missionaries sailed from the Philippines to China, Taiwan (Formosa), Japan, Vietnam (Tanking and Cochinchina), Thailand (Siam), Cambodia, the Molluccas Islands, the Marianas (Guam), the Carolines, the Palaus and other islands of the Pacific. With their Filipino co-apostles and converts, many missionaries died a martyr's death while many more were imprisoned or exiled during periods of persecution. Two have been singled out in particular: Lorenzo Ruiz and Pedro Calungsod. 9. San Lorenzo Rulz Lorenzo Ruiz was born in Binondo, Manila between 1600 and 1610. During his youth he was an altar boy at a Binondo convent. He was educated by the . Dominican Fathers and was their secretary because of his beautiful penmanship. He left for Japan on June 10, 1636, with the aid of the Dominican Fathers. At that time Japan, in the process of uniting itself, was engulfed in an intense II �internal struggle between two factions. In the process Christians became suspect and began to be persecuted. Lorenzo Ruiz, together with his imprisoned companions, were captured and brought to Nagasaki. They suffered excruciating torture as they were hung by their feet and submerged in water till they neared death. The "water torture" forced some of Lorenzo's companions to recant their faith. Needles were pressed between their fingernails and skin and they were beaten unconscious. In spite of this, Lorenzo Ruiz never denied his faith. On September 27 1637, he was taken with his companions to the "Mountain of Martyrs". There he was hung upside down into a pit called a "horca y hoya" where rocks were used to add weight to the person so that the victim would suffocate faster and be crushed from their own added weight. After two days, Lorenzo died from bleeding and suffocation. To the end he professed his love and faith in God. He was beatified on February 18, 1981, and canonized on October 18, 1987, by Pope John Paul II. San Lorenzo Ruiz is recognized as the first Filipino Saint and Martyr. For Christians and Catholics around the world his life is a story of an ordinary person willing to give his life for faith in God. 10. Blessed Pedro Calungsod Pedro Calungsod was another martyr who was tortured and killed during his work to spread Christianity outside the Philippines. He was a young Visayan catechist who joined a Jesuit mission to evangelize among the Chamorros of the Marianas Islands. At the time these places were part of the Diocese ofCebu. The Jesuits had established a mission in the islands in 1668 and they began to spread the faith. But the mission was not without problems. Occasionally there were assassinations. On April 2 1672 Frs. Luis Sanvitores and Tomas Cardenoso were killed in Guam. Killed along with them was a young Filipino catechist - Pedro Calungsod. He was beatified on March 5, 2000. Life under Spanish Rule Spain's fortunes fluctuated, but she was able to hold on to the Philippines. Evangelization remained a priority, but life for Filipinos under colonization continued to be harsh and difficult. When Spain was at war with other European countries she was able to use the revenues and work force from the Philippines to support the war effort. Aside from the Galleon Trade, the 12 �encomienda forced the inhabitants to pay taxes to the King. A continuous source of trouble for the Filipino people was "polo" or forced labor. For almost three hundred years the Galleon made the hazardous journey from Acapulco. It brought goods from abroad and news of the economic and political changes in Europe; it told of the industrial revolution, the Enlightenment and the inevitable decline of the Spanish Emoire. II. Forced Labor In addition to the tribute, men between sixteen and sixty years old were required to serve for forty days each year in the labor pool or "polo." for their labor, the polista were provided with a Y. ' real' a day plus rice. But since the laborers were seldom paid their wages, their villages were forced to provide them with a monthly allowance of four pesos and rice to keep them alive. The 'alcaldes' often drafted more men than was necessary for "polo," and then pocketed the money allotted for their pay. Men belonging to the labor pool had a very difficult time. They cut down trees, constructed ships and provided the manpower to sail them, a duty that took them far away from their homes for months. Others were forced to work in mines. Unrest in tbe Colony The reaction of the people to the coming of the Spaniards was mixed. Most of the people accepted Christianity but there was always resentment against the encomienda system, forced labor, and conscription. The oppression became worse because the country was used as a base for Spanish expansion in the region. As the religious began to acquire more land, new patterns of exploitation emerged. The people began to protest Spanish rule. 12. Patterns of Resistance: Gabriela Silang 'But tbe people did not lie down ••. ' The Spaniards arrived in 1521 and returned in force in 1565. From the beginning they encountered resistance: Magellan was killed, Rajah Soliman never surrendered, and soon there were many rebellions in Mindanao. 13 �"The loss ofour harvest for one year is a small price to pay for our liberty" (Sultan Kudarat, 1639). People throughout the islands protested the harsh demands of the ·spanish rulers: Leyte (1621}, Visayas (1650) Pangasinan (1660), Bohol (1744-1829), Pangasinan (1762) and Ilocos (1763); in the mid 1840's Tayabas and Laguna rose up in arms. Then came the key Cavite rebellion in 1871. The Philippines underwent various waves of colonization down through the centuries. The saga of the Golden Salakut which tells of the Malay takeover of Panay from the protomalay population speaks of a nonviolent conquest. But in the 16111 century colonization was the imposition of the will of a stronger force on the people. It was always experienced as oppressive though it did bring benefits in the Philippine case e.g. protection from pirates and from the Portuguese and other would-be colonizers. It also served to unite an archipelago of disparate tribes into what would eventually become a nation and ironically, in spite of the brutalities the people were able to recognize the truth of the Gospel and embrace it. . At all times there was resistance. The most successful was that of the Muslims in the South who, along with some tribal peoples, were never really conquered. Throughout the Spanish colonial period there were many uprisings in the rest of the country. The early outbreaks were a reaction to the cruelty associated with tribute collections, forced labor and the imposition of Christianity. After 1750, as the religious orders acquired more and more property, it was they who became the object of several revolts. In 1762, the British captured Manila. Spain had been drawn into the Seven Years War between France and England, since both France and Spain were ruled by the House of Bourbon. Diego Silang, from Vigan, witnessed the fall of Manila. He returned to Vigan and advocated that no tribute should be paid since Spain was no longer in control. He also demanded that local officials should be removed. A similar demand took place in Pangasinan. Silang was eventually assassinated and the struggle was taken up by his wife -Gabriela Silang. She led her late husband's army and carried on the six-month-old llocano revolt After her first victory in Santa, llocos Sur, she became the most wanted person in the country. 14 �On September 10, 1763, at the crucial Battle of Vigan, she was captured after failing to win back the city. At the Vigan Plaza, she was hanged before a crowd of Spaniards and Filipinos. The 32-year-old generala remained calm as she took the 13 steps to the scaffold. 13. The Cavite Mutiny and Gomburza Three Priests, Three Martyrs Fathers Mariano Gomez, Jose Burgos and Jacinto Zamora (Gom-Bur-Za) publicly criticized the abuses of many Spanish fiiars and were falsely accused of being involved in the 1871 mutiny in Cavite. They were tried behind closed doors, tortured and put to death. Their unjust execution on February 17, 1872, inspired the struggle against Spanish domination. Jose Rizal, national hero, creative genius and prolific writer, dedicated "El Filibusterismo" to the three priests. He, too, gave his life in the struggle for freedom. The Cavite mutiny of 1872 marked the beginning of a new stage in the escalating unrest of the 191h century. Since 1740, the workers in Fort San Felipe in Cavite had enjoyed exemption from tribute and forced labor. When Gov. Rafael de Izquierdo abolished these privileges, the men . mutinied. The mutiny was suppressed in less than a day. But the Spaniards proclaimed it part of a widespread separatist conspiracy, and chose to use it as an excuse for instituting a reign of terror. The incident was used by the fiiars as a way of repressing the native priests. They accused Fathers Jose Burgos, Mariano Gomez, and Jacinto Zamora of being leaders of the Cavite conspiracy. All three were active in voicing out against the discrimination of the Spanish priests. The three protested their innocence but were executed by means of the garrote (strangulation by tightening an iron collar) in Bagumbayan on February 17, 1872. These three martyrs are more popularly known as Gomburza. The unjust execution of the three priests became the inspiration for the next generation of Filipinos to stand up against Spanish domination of their country. Gomburza were not only an inspiration for Rizal (he dedicated the El Filibusterismo to them), but also for Andres Bonifacio and the other 15 �Katipuneros. Many of them wore black cloth ribbons similar to the soutanes worn by the three priests as they went to their death. The Struggle of the Filipino Secular Clergy In the original arrangement with the Pope the King of Spain was mandated to carry out evangelization. For this, he relied on the religious orders. There was a plentiful supply of religious from Spain and the task of 'developing a local clergy' was neglected because it was not seen as important and at times the idea was opposed because it ran counter to the interests of the religious. But an indigenous clergy did emerge in 1760 it was estimated that Ill secular priests had been ordained including 24 for Manila. However they were doomed to be second class in relation to the religious orders who controlled most of the parishes. The Filipinos were also used as pawns in the struggle between the bishops and religious orders. The bishops believed that they had authority over all parishes including those in the hands of the orders, but the latter insisted that they were answerable only to their own superiors, and resisted attempts at visitation by the bishop. At times the bishops would encourage the ordination of local priests to replace the religious in the parishes. For the most part the parishes were held by the Religious Orders with Filipinos in a subservient role. An English diarist in the Philippines in 1819 noted the "keen and deadly jealously" between them, "or rather a hatred on one side and a contempt on the other". In 1767, Carlos Ill of Spain, determined to enforce the subordination of the church to the crown, ordered the expulsion of the Jesuit Order from Spain and the colonies. This left 140 parishes vacant in the Philippines. Many of these parishes in the Tagalog areas were now given to Filipino clergy. By 1800 the local priests outnumbered the Spanish by three to one. But then a reversal of policy took place. In the early 1800's Spain lost many of her colonies to independence movements. Local priests had been active in these insurrections. The regime began to fear the local clergy as sources of sedition. The policy of giving parishes to the secular clergy was reversed in 1826. Positions that had been occupied by native clergy for up to 50 years were handed back to the Religious Orders. This was a source of great bitterness. In 1859 the Jesuits returned and were given back their parishes in Mindanao which had been taken over by the Recolletos. Parishes in Luzon were then taken from the Filipinos and given to the Recolletos. Fr. Pedro Pelaez, the Archbishop of Manila's secretary, along with Fr. Gomez mobilized the secular clergy to send a protest to the Spanish Queen. It was the first open protest by the local clergy and the start of the Filipino clergy agitating for their rights. But their leader, Pelaez, was killed in an earthquake in 1863. His 16 �successor, Fr. Jose Burgos, a brilliant student. was much more militant and outspoken and wrote against the perceived injustices He was removed from his post by the Archbishop: His writings deal with racial discrimination; equal rights, abuses of the Spanish fiiars and the need for reforms. He was the prime target in the repression after the Cavite Mutiny and wa~ ex~cuted along with other local priests. Many others were exiled. Gomez is considered the precursor of Jose Rizal. The struggle of the native clergy against the prejudices of the Spanish Religious was broken by the repression. But their efforts would greatly shape and influence the Propaganda Movement against colonial oppression, and would eventually lead to the Katipunan and the Philippine Revolution. 14. Jose Rizal Jose Rizal, the son of Francisco Mercado and Teodora Alonzo, was born in Calamba, Laguna, on June 19, 1861 , Even as a boy, he had already learned from experience and observation the difficulties that attended the daily life of the people. His mother became a victim of gross injustice and was imprisoned. This sad event deeply affected Rizal who determined to work for the welfare of his country. In 1882, at the age of21, he left for Spain where he studied medicine. At age 26 he finished his novel Noli Me Tangere. This is a socio-historical novel based on facts that he gathered while in the Philippines. The Spanish authorities, particularly the friars whom Rizal ridiculed in the novel, prohibited its reading. In 1891 , he finished his second novel, El Filibusterismo. As a tribute to the three Filipino martyr-priests Burgos, Gomez and Zamora, Rizal dedicated this novel to their memory. When Rizal returned to the Philippines early in 1892, he was promptly arrested and thrown into Fort Santiago. On July 7, 1892, his banishment to Dapitan was officially announced. For four years, he remained in Dapitan teaching, writing and attending to the medical needs of the local people. Eventually, tired from his isolation in Dapitan, he asked permission from the governor-general to go to Cuba to enlist as a military doctor. His request was granted and soon he was on a ship bound for Manila. It was at this time that the revolution flared up. Rizal not wanting to get involved with an armed revolt stayed on the ship until the next steamer for Spain was ready to depart. Thinking that he was already safe from the arm of the Spanish law, he was 17 �arrested before the ship could dock at Barcelona. He was returned to the Philippines and tried on charges of treason and complicity in the revolution. He was executed by musketry on the morning of December 30, 1896. 15. J'be Philippine Revolution and the expulsion of the Friars Torn cedulas set the Philippines on Ore The actual revolt against Spain began on August 23, 1896, when the Katipuneros led by Andres Bonifacio tore up their cedulas and defied the Spanish regime. They demanded immediate and absolute independence from Spain - and Spain was forced to let go. Filipinos declared their independence on June 12, 1898. But meanwhile the USA bought the Philippines from Spain for $20,000,000 at the Treaty of Paris and became the new colonial power. Bewildered Filipinos were again denied freedom to run their own country. But the ftre was not extinguished .. . The refonnist La Liga gave way to the revolutionary Katipunan under Andres Bonifacio with the avowed goal of winning independence from Spain through armed insurrection. The revolution (1896-1898) was temporarily successful but wracked with internal struggles which led to the emergence of Emelio Aguinaldo as leader and the execution of Andres Bonifacio. The Philippine Republic was declared, a constitutional convention was held in Malo los, and a regular government inaugurated in January 1899. The revolution brought out in the open the deep rift between the Spanish Friars and the Filipino Clergy. Archbishop Nozaleda called on the army to "exterminate the movement by ftre, sword and wholesale executions". Many friars played a prominent part on the side of the government with the clergy on the side of the revolutionaries. Most prominent was Gregorio Aglipay who was appointed vicar general of the Filipino army. Aglipay wanted to remain within the Catholic Church but events led him to set up the Philippine Independent Church. Not many priests joined the new church but vast numbers of the faithful did. The new government decreed the expulsion of all priests belonging to the regular Spanish clergy, including those of high ecclesiastical rank and those connected with the regular orders even though they had not taken priestly orders. 18 �16. The Arrival of the Americans: effect on the Church The Philippines and America at War Armed resistance to American rule lasted untill907. Devastation was widespread: 20, 000 Filipino soldiers were killed, and civilian casualties reached hundreds of thousands. ~ The Philippine revolution was overtaken by events on the world stage: the outbreak of the Spanish-American war in April 1898. In June, Aguinaldo declared the Philippine Republic. Two months later Spain was defeated by the Americans and entered into negotiations in Paris. The Treaty of Paris, signed on December I 9 1898, provided for the cession of the Philippines by Spain to the United States. The United States paid $20 million to Spain for the improvements made in the colony. This led to the Philippine-American War ( 1898-190 I) and the eventual defeat of the Republic. The Revolution and Filipino-American War left the church in a state of almost total disaster. Most of the pastoral agents-the friars and the indigenous clergy - were no longer available for service. ln pre-revolution days there were II 00 Spanish Religious administering over 800 parishes with 150 parishes in the hands of Filipino seculars. In the post-revolution years only I 00 Spanish remained leaving over a thousand parishes to be administered by 600 Filipino priests. Some of the local clergy and much of the population had joined the Philippine Independent Church (PIC) of Aglipay. Many church buildings were abandoned, or taken over by the PIC, many were damaged during the hostilities and were badly in need of repair. With the coming of the Americans the Catholic Church, for the flfSt time, had to deal with Protestantism which at that time, along with the Masons, was hostile to it. After hundreds of years of being the state religion the church in the Philippines found itself in a secular state Protestant Christianity, in those pre-ecumenical days, regarded the Catholics as ' non-christian' and set out a program of conversion. Copying the strategy employed by the Religious Order in earlier times the Protestants divided up the country between the different denominations. An exception to this was the Episcopalians who regarded Catholics (and PICs) as Christian and opted to go to places like the Cordilleras, to peoples who were considered as not yet evangelized. 19 �17. The Papal Flag: Power from Spain to Rome With the American Regime firmly established the Church was no longer dependant upon the Patronato Real of the King of Spain. Now Bishops were appointed by the Vatican and became exposed to the vision of the Universal Church. The first Apostolic Delegate (now Papal Nuncio) was appointed in 1900. The first Apostolic Delegate to the Philippines, Most Reverend Placido Louis Chapelle (1900-01), tried to restore the friars to the Philippines but the Filipino clergy as well as the revolutionaries who were fighting the Americans opposed this move. 18. The 20"' Century Wave of Mission to the Philippines: Universal Church to the rescue ofthe Local Church The Church responded to the critical situation by appealing for missionaries to save the only Catholic outpost in the Pacific. Religious congregations of men and women from Europe and North America responded. Thus began a huge new wave of missionaries in the Philippines. The Universal Church was coming to revitalize the Philippine Church. This New Wave of Missionaries Included: 1904 Sisters of St. Paul de Chartres (SPC) 1905 Congregation of the Most Holy Redeemer (CSsR) 1906 Mill Hill Missionaries (MHM) Missionary Benedictine Sisters 1907 Congregation of the Immaculate Heart of Mary (CICM) 1908 Missionaries of the Sacred Heart of Jesus (MSC) 1909 Society of the Divine Word (SVD) 1910 Missionary Sisters of the Immaculate Heart of Mary (ICM) 1911 Brothers of the Christian School (FSC) 1912 Religious of the Good Shepherd (RGS) Servants of the Holy Spirit (SSpS) 1915 Franciscan Missionaries of Mary (FMM) 1923 Discalced Nuns of the Order of the Blessed Virgin Mary ofMt. Carmel (OCD) 1924 Maryknoll Fathers and Brothers (MM) Oblates of St. Joseph (OSJ) 20 �1925 1926 1929 1931 1932 1935 1937 1938 1939 Dominican Sisters of the Most Holy Rosary of the Philippines (OP) Sister-Servants of the Holy Spirit of Perpetual Adoration (SSpSAP) Maryknoll Sisters of St. Dominic (MM) Missionary Society of St. Columban (MSSC) Benedictine Nuns of the Eucharist (OSB) Siervas de San Jose (SSJ) Society of St. Paul (SSP) Foreign Mission Society ofQuebec (PME) Daughters of St. Paul (FSP) Missionary Oblates of Mary Immaculate For the first 60 years of the 201h century the Catholic Church in the Philippines was in the process of re-inventing itself. With the help of foreign missionaries the threat from Protestant proselytizing and the PIC was weathered. New initiatives were undertaken and new dioceses created. Parishes were established and Catholic schools were built. In order to defend the church from attack the laity were organized; the main groups being the Knights of Columbus; the Catholic Women's League and Catholic Action in schools and colleges. Friar and Church lands were sold off in the hope that this would benefit the tenants. Instead, the lands for the most part ended up with the Philippine elite, contributing to the deepening social divide in the country. Apart from a few voices the Church was not really involved in social issues. World War II and the Japanese invasion 1942-1945 however affected everybody at a very deep level. Malate was not spared. 19. World War II and the Battle of Manila A month after Japanese planes bombed the American Pacific fleet in Pearl Harbor, military forces of Imperial Japan occupied cities throughout the Philippines. For more than 3 years they governed the country through an Executive Commission composed of prominent members of the Commonwealth and later through a sponsored "republic". Eager to get the support of the church, the Japanese tried to win the Archbishop of Manila, Michael 0' Doherty through Bishop Taguchi of Osaka and Lt. Col. Naruzawa. The Archbishop appealed to the separation of the Church and State and declined to endorse the regime. He managed to secure concessions from the Japanese such as a "hands-off policy'' towards religious houses and the release from the internment camps of several priests so they could do pastoral work. 21 �.The whole weight of the American military might was now applied to the expulsion of the Japanese forces. This was accomplished but at a high cost to the country. In Manila, retreating Japanese soldiers burned several residential and business districts killing thousands of innocent civilians among them many religious (17 La Salle Brothers, 10 Vincentians, 8 Augustinians and 5 Columbans). The extent of the devastation wrought by the war was so widespread that the Philippine government negotiated a package of war damage payments and American aid to rehabilitate the country in exchange for giving parity rights to American nationals. The Japanese invasion and occupation united Filipinos and Americans in the face of a common enemy. "It is a story of a people living in an area occupied by a ruthless enemy, their lives forfeited... their home laid to waste .. . their dignity violated ... who nevertheless refused to submit to the enemy ... " Colonel Manikan, Filipino " ... our forces stand.. . committed to the task of destroying every vestige of enemy control.. .and of restoring .. . the liberties of your people." - General McArthur, American Expelling the next invader, Japan, brought death and destruction to the Philippines- and Malate. 20. Columban Martyrs or Malate I The Martyrs or Malate Malate was at the heart of the destruction of Manila. Thousands were slaughtered particularly in the last days. Hospital patients, nurses, doctors, and the hospital chaplain, Fr. John Lalor - were killed and later burned within Remedios hospital. On December 28, 1944, three of the Malate priests (Kelly, Henaghan and Monaghan) were taken by the Japanese soldiers to an old Spanish house near what is now the junction of Vito Cruz and M.H. del Pilar streets, and were tortured. On February 10, 1945, the Japanese again rounded up Fathers Kelly, Henaghan, Monaghan and Fallon and· a group of parishioners from the Malate convent. They were brought to the Syquia Apartments and were never seen again. Their bodies were never found. It is surmised that they were taken away at nighttime, killed by the Japanese and buried in a common grave. 22 �21. Remembering War, Building Peace On the 50th anniversary of the end of World War II Manila survivors erected a monument to their dead behind the Cathedral. The inscription on this 'Memorare' reads: MEMORARE- MANILA 1945 THIS MEMORIAL IS DEDICATED TO ALL THOSE INNOCENT VICTIMS OF WAR, MANY OF WHOM WENT NAMELESS AND UNKNOWN TO A COMMON GRAVE, OR NEVER EVEN KNEW A GRAVE AT ALL, THEIR BODIES HAVING BEEN CONSUMED BY FIRE OR CRUSHED TO DUST BENEATH THE RUBBLE OF RUINS. LET THIS MONUMENT BE THE GRAVESTONE FOR EACH AND EVERY ONE OF THE OVER 100,000 MEN, WOMEN, CHILDREN AND INFANTS KILLED IN MANILA DURING ITS BATTLE OF LIBERATION, FEBRUARY 3 - MARCH 3, 1945. WE HAVE NOT FORGOTTEN THEM, NOR SHALL WE EVER FORGET. MAY THEY REST IN PEACE AS PART NOW OF THE SACRED GROUND . OF THIS CITY: THE MANILA OF OUR AFFECTIONS. FEBRUARY 18, 1995 Later, a similar but smaller image named "Pieta" was placed outside Malate Church. 23 �Pieta - Malate - I 945 In memory of the people of Malate who were killed during the Second World War and the five Columban priests who stayed with them and died with them. The compassionate figure of Our Lady of Healing calls the Church to heal our crucified world, to walk with the poor and the oppressed, and to be the voice of those who cry for justice. Mary, who inspired the women of Malate, represents the women of all times; women bring life into the world and most understand the sacredness of life and the insanity of war; with them, we pledge to work for a world without war where all people will live in that peace which Christ promised. Nuestra Seftora de los Remedios February 2, I 997 22. Pope Jobn XXill and Vatican U - Opening Windows Church embraces the World The voices on tbe margin of both society and church demanded change. Vatican II, an assembly of all the Catholic Bishops of the world in the early 1960's, "opened the windows" and allowed "fresh air" to transform many time-honored Catholic ideas and practices. The church committed itself to listen attentively to God's word being revealed in two special ways: the brokenness and suffering of the poor, and the great religious traditions of the world. The Second Vatican Council (1962-65), called by Pope John XXIII, transformed the Church's self understanding and its understanding of mission. This resulted in a radical transformation of the Philippine Catholic Church. 24 �Pope John called the Second Vatican Council to achieve the aggiornamento ("updating") of the Church. He used the image of 'opening windows and allowing in fresh air' to describe the change that he wanted the church to undergo. For hundreds of years the Church had behaved like a fortress under attack. The challenge now, as the pilgrim people of God, was to engage the world, to make the joys and sorrows of all people a special concern; to recognize God's spirit at work in all religious traditions and to respond to the problems of the age with 'Joy and Hope'- Gaudiam et Spes - the title of the document "The Church in the Modem World." Pope John XXIII died on June 3, 1963. Paul VI succeeded him and supervised the completion of the Second Vatican Council in 1965. The immediate impact of the Council was felt when the liturgy was changed from Latin into the vernacular. The Council also gave a boost to the laity, stressing that the call to holiness was the same for them as for those in Religious Life. The impact on the Philippine Church was profound. The local church communities, relying more and more on indigenous personnel and modem forms of communication began to flourish. Lay movements like the Cursillo, the Charismatic Movement, El Shaddai, Family Life Movement and the basic Christian communities among the poor, brought about genuine renewal of faith. 23. Bishop Benoy Tudtud and Islam The Second Vatican Council was also an Ecumenical Council. There was a turnabout in the attitude of the Church towards other Christians and other Faiths. This had impact in the Philippines in the apostolate in Muslim areas. After martial law was declared there was a Muslim rebellion in Mindanao and deep wounds were inflicted on both communities. In certain areas of the Philippines there is a Muslim majority and congregations like the Oblates, Claretians, Columbans and PIMEs do quiet service there. The great example of the new approach was Bishop Bienvenido "Benny" Tudtud. Bishop Benny was Bishop of !ligan, a mixed Christian and Muslim diocese with Christians in the majority. In 1974 .he went to Rome to study Islam. While there he had a private audience with Pope Paul VI and shared with him his vision for an apostolate of dialogue with Islam. This led to the establishment of the Prelature of Marawi which was less than 5% Christian. Together with a few priests he entered into a 'dialogue of life' with Muslims. Tragically, Bishop Tudtud was killed in an air crash on June 27 1987. But his vision did not die with him 25 �24. Comfort Women One of the most horrific practices of the Japanese occupation was the use of "comfort women". Thousands of Filipinas were forced to provide sexual services to Japanese soldiers, both before and during World War II. This system resulted in the largest, most methodical and most deadly mass rape of women in recorded history. These 'comfort women' were forced to service as many as fifty Japanese soldiers a day. They were often beaten, starved, and made to endure abortions or injections with sterilizing drugs. Relatively few of the women survived, and those that did suffered permanent physical and emotional damage made worse by Japanese Government's refusal until now to issue an official apology or give compensation to these victims. 25. Martial Law: testing of the social orientation of the Church Bishop leaders gathered again in Rome in 1971 and made this historic statement: "Action on behalf ofjustice appears to us to be an integral part of preaching the Gospel." These words inspired the Church to side with the poor when Martial Law oppressed the land. The main impact of the Vatican Council was in the social sphere. The Council envisaged a church engaging 'the joy and hope, the grief and the anxiety of the men and women of this age, especially of those who are poor or in any way afflicted'. When this was applied to the Philippines and other Third World situations like Latin America, it resulted in the church becoming deeply involved in the social problems that were plaguing the country. Mission carne to be associated with social transformation and this received a boost when the Synod of Bishops in 1971 declared: 'action on behalf ofjustice is a constitutive element of the preaching of the Gospel'. After the Vatican Council many people from the church began to become deeply involved with the marginalized. The Church set up programs like NASSA (National Secretariat for Social Action) and the Rural Missionaries, priests, nuns and laity began to enter into the lives and the problems of the 26 �poor. The social situation became more critical, the cry of the poor for justice became louder and in 1972 President Ferdinand Marcos declared Martial Law. Marcos closed down Congress, took over the media, and imprisoned those whom he considered threats to the State. All meetings were forbidden . Many in Church, including priests and religious, joined the underground and went to the hills to join the New Peoples Army (NPA) against Marcos. Some opted to work legally in opposing the regime and some even chose collaboration with the regime. Significant work was done in the area of promotion of human rights through TFDP (Task Force for Detainees in the Philippines). Many religious and laity became victims themselves and experienced torture, imprisonment and death. On August 21 1983, Ninoy Aquino, the leader of the opposlllon, was assassinated as he returned to the Philippines. The Marcos regime was perceived to be the perpetrator. Demonstrations now became massive and his regime was toppled less than 3 years later. In 1985 presidential elections were held and the opposition united around Corazon Aquino the widow of N inoy. Marcos won the elections and there was widespread protest against massive cheating. Some of Marcos' own Cabinet-Enrile, Secretary of Defense, and Ramos, head of the Philippine Constabulary-were plotting a coup. The plot was discovered and they fled to Camp Crame where the army moved to arrest them . But Cardinal Jaime Sin called the people on to the streets to defend Enrile and Ramos . Hundreds of thousands responded in what became known as the EDSA Revolution and Marcos was forced to flee the country. EDSA caused ripples across the world offering a nonviolent model for regime change. It has become a foundational event in Philippine history and a Shrine of Peace. It gives us reason to be proud and acts as a dangerous memory for future corrupt or oppressive leaders. 26. Church and Nation BuDding After the devastation brought about by the administration of Marcos, President Cory Aquino established a revolutionary government, building new political institutions under her administration. 27 �The Church was also very active in this period of nation building. A few bishops were delegates to the Constitutional Convention. The CBCP issued a series of documents on social transformation, land reform, human rights and other topics. Many church people were involved across the whole spectrum of society. It was also a time of political unrest: attempted coup d'etats, political assassinations, insurgency and counter-insurgency. Cory Aquino and the post-martial law political institutions managed to survive. But the social transformation that many had hoped for did not materialize. One of the things the Church had to deal with after Martial Law was an invasion by proselytizing 'born agains': evangelicals and fundamentalists driven by a fear that the Philippines was going to become communist. It is estimated that in the intervening years up to I 0% of the population have joined these churches and sects. Recently, the bishops issued a Pastoral Statement on Fundamentalist Groups which cautioned Catholics against associating with factions hostile to the Church. PCP II- The Coming of Age of the Philippine Church Kalayaan Our people suffered and survived Martial Law. They did not lie down. The joy and energy of EDSA kept their dreams alive ... The Filipino Church embraced the downtrodden and proclaimed its vision to be "the Church of the poor ... to bring forth a free nation ... and to be a Church renewed." "The Spirit of the Lord is upon me, He has anointed me, To bring good news to the poor, To set the captives free ... " Luk4:/6Jf. This was the mission of Jesus. It is at the heart of the mission of the Filipino Church for the 21" century. The greatest church event in this period was the Second Plenary Council of the Philippines (PCP II) from January 20 to February 17, 1991. PCP II might be regarded as the coming of age of the Philippine Church. The Council was the Filipinization of Vatican II based on 25 years of struggling with the challenges of society and strengthened by its role in ending the dictatorship in a non-violent way. Based on its reading of the Philippine situation, the Council called for a "Renewed Integral Evangelization" that is a fresh approach to preaching the 28 �Gospel, and including all aspects of life (integral). It conflfllled that Basic Ecclesial Communities (BECs) are a priority program. It proclaimed that the Church in the Philippines should become the Church of the Poor a Missionary Community ·of Disciples. PCP II also called for a church with a "passionate care of our earth and our environment". 27. Mission to the World: The Philippines Church Reaches Out to the Nations As the Philippine Church enters into the third millennium with a new vibrancy it is clear that its missionary role is very significant. So much so that there is now a tidal wave of missionaries. There are two aspects of this missionary work: Full time Missionaries, Overseas Contract Workers (OCWs) and Migrants. 27a. Filipino Missionaries The Philippine Church has always been mtsstonary. We saw that when people like Lorenzo Ruiz and Pedro Calungsod accompanied the Spanish missionaries who used the Philippines as a base to evangelize the surrounding countries. The ftrst Filipino missionaries in modem times seem to have been some Sisters of the Beaterio de Santa Catalina de Sena, who went to Foochow in China in 1858 to take charge of abandoned children. Afterwards, twentyseven college students of Manila went to Hong Kong in 1886-1910 to join the Canossian Sisters. They spent their lives in Hong Kong, Macao, Timor and China. The ftrst official priest-missionaries to go were two SVDs who went to Indonesia in 1952. Today there are more than a thousand Filipino mtsstonaries (priests, religious and lay faithful) abroad. They are in every country of Asia, Africa, South America, Europe and the Pacific. The Missionary Society of the Philippines (MSP), founded by the bishops of the Philippines, was conceived as a national call for priests to mission, while the Catholic Lay Missionaries of the Philippines (CLMP) embodied a similar dream for the laity. Mission congregations are recruiting and sending abroad many of their members. 29 �l7b. Filipino Overseas Workers and Migrants Since 1975, there has been an increasing number of Filipinos who have left their families to work abroad. The export of labor began as a temporary measure to ease the worsening problems of unemployment and poverty in the country. But as economic progress continues to elude the Philippines, the export of labor has become a national policy. At present, about 8 million Filipinos live outside their country of birth. There is a growing awareness of the missionary impact and potential of the migrant workers. They witness through their religiosity and piety, through their sense of community, care, relationships and self-sacrifice whenever this is required . Filipinos are hopeful, resilient, people-centered and are proud of their homeland. They are now a potent force for the revival of the churches which initially evangelized them. Pope John Paul II told Filipino overseas workers in 1987: "Indeed in Europe you are called to be the new and youthful witness of that very faith which your country received from Europe many generations ago". 28. Pope John Paul II Calls the Philippine Church to be Missionary In his first visit to the Philippines in 1981 Pope John Paul II stressed the missionary calling of the Philippine Church. Addressing the Philippine bishops he said: "There is no doubt about it: the Philippines has a special missionary vocation to proclaim the Good News, to carry the light of Christ to the nations". He also stressed that Filipino missionaries have a special mission to the other peoples of Asia: "I wish to tell you of my special desire: that Filipinos will become the foremost missionaries of the Church in Asia". The Pope, in his five-day stay in Manila during the 1995 World Youth Day celebrations repeated again and again the missionary mandate of Jesus, "As the Father Has Sent Me, So Am I Sending You." This was a clarion call to mission. He invited all Filipinos, especially the young, to be God's missionaries of hope and to continue the loving and caring work of Jesus Christ by being dynamic witnesses in a world awaiting good news today. 30 �The Witness of Filipino Overseas Missionaries: Richie Fernando and Efren de Guzman 29. Riehle Fernando "He will never grow old" It was October 17, 1996 when news came that Richie Fernando, a young Filipino Jesuit missionary in Cambodia was dead. At 9:30 that morning, Richie tried to stop a troubled student in the Technical School for the Handicapped from throwing a hand grenade at a class of other handicapped students. He ordered the others to run away and tried to restrain the man. However, the grenade fell behind Richie and the powerful explosion inside the school building hit Richie in the base of the skull, the upper and lower back and his legs. As he was hit, he flew into the air and dropped on his back but in the process fully shielded the man who wielded the grenade from being hit. In a second, Richie was lying dead on a pool of blood. It was his last act of love for his students and friends in this foreign land. Richie was only 26 years old when he died. He was a graduate of Development Studies in the Ateneo de Manila University. Right after college, he joined the Society of Jesus. In May 1995, after finishing his philosophical studies at the Ateneo, Richie was sent to Phnom Penh, Cambodia for his Regency. He easily learned how to read and speak Cambodian as he played with sentences and words and spoke the language without fear of making mistakes. After his language studies, Richie worked in the Technical School for the Handicapped, 25 kilometers from Phnom Penh. All the students in the school there are either polio or landmine victims. Richie was like a big brother to his students. Everyday he would go visit them in their cottages to see to it their needs, to give advice and to provide a listening ear to their problems. He was happy to join the students in their meals. At times he would also cook for them and teach them how to cook his favorite Filipino dishes. He also loved playing volleyball and basketball with them. Richie's most recent work at the center of the Dove (where the technical school is located) had been welcoming new male and female candidates for their preparatory literacy and numeracy training, and preparing for a festival for 300 graduates at the Center. By Totet Banaynal, Sf Abridgedfrom Mlsyon: Sept·Oct/997 31 �30. Keeping their Faith and Hope Alive 31. Efren de Guzman "Africa, Let Me Put My Arms Around You" He came into the room in a bloodied cassock. looked up at my brother wondering, seeing fatigue and pain painted all over his face yet hope still filling his eyes. "Two of the tribal minority groups had a clash today. One of the chiefs was killed and I had to attend to him personally. It wasn't pretty. But I know that as I served the people, they understood better God's love," he said quietly. It was then that I wanted to be a missionary-priest like my brother. Our parents had a lot to do with the development of missionary hearts in us. I remember how often we had beggars with us during lunch. My mother would feed them and talk to them as though they were special guests. We grew up seeing our parents' genuine love for the poor. It was only natural then that my brother, my sister and I learned to have this same kind of love for the poor. Soon after, my brother became a priest. I saw how committed he was to the poor. Then my sister became a nun and was assigned to the missions in Africa. They both became an inspiration for me to take the same path. And the bloodied cassock was the turning point for me. I was ordained in Tagaytay on November II , 1979. I volunteered to go to war-ridden Angola, a country many shunned because of the conditions we knew we would be facing there. 32 �The culture shock I experienced when I got to Angola was severe. I had to learn their language, traditions, and avoid comparing these to what 1 was used to. I had to get down on my knees and pray a lot for guidance from the Lord. The Lord did not tarry in answering. He led me to the refugees. My first year there was very difficult. I had to eat what they ate, and their food was too spicy or too salty for me. Then I had to contend with the heat and the big mosquitoes. Twice or thrice a year I had an attack of malaria. Keeping personal hygiene was also difficult because the scarcity of water prevents us from taking daily baths. There were of course the lepers. The smell they emitted was almost intolerable. And when my fellow missionaries and I discovered them, they were nearly dying of hunger until we did something about it. There was also the war. We had to be very careful to stay away from crossfire and to watch out for landmines. Life in Angola is really hard. There is hunger and sickness everywhere. Each day, hundreds of people die. Countless children die because of lack of vitamins and protein. Even a IOyear-old child already learns to carry a gun. These children even take drugs. Then there's apartheid. There are killings everywhere. There's so much hatred in the hearts of the people. Then it happened. I was stricken with cerebral malaria. This is a lifethreatening kind of malaria because it affects the brain, the liver, and the pancreas. It has a lot of side effects. I would throw up whatever food I took in. I cried out to God to take me. Death would have been such a sweet relief. I needed proper treatment and medication, something I could not get in Angola. I had to be sent home to the Philippines. Back in the Philippines, I developed a tumor in the throat. For about a year, I had no voice. The doctor told me that if it continued to grow, I would slowly choke and I would no longer be able for the missions. I then went back to Angola. I felt that the Holy Spirit was leading me back to the place. My life now is deeply rooted in the mission field. I still get sick. I still get hurt, and I still fall. Temptations sometimes hover around me. Through fasting and prayer, I battle against this unseen enemy. I have to be totally dependent on the Holy Spirit, for to be a real missionary is to live a simple life. You only have to bring the essentials- the Word of God and your witnessing. In Africa, it is important that you are not armed only with theology. I am not a medicine man but every day I give comfort to the sick and dying. I am not educated in agriculture but I have to bend and till the soil. I don't know how to handle a school but I teach children and old alike. I am not a diplomat but we have to face generals and government officials. That is the miracle of the 33 �Lord. I am able to do something, which I could never have imagined I could do. Life is short. Like the breeze of the wind, it comes and it goes. By His grace, everything is possible. Just give Him your best. By Fr. Efren de Guzman, SVD Mlsyon &pt-Ocrl 997 32. Jubilee Logo The Jubilee, or Holy Year, is a period of conversion and grace to be kept every 25 years. The name comes from the Hebrew word, yobhel, or ram's hom that was blown to announce the beginning of a year of thanksgiving and justice every seventh year. It was St. Jerome (385 AD) who translated yobhel into the Latin Jubilaeum, meaning "rejoicing." Pope Bonifacio VIII celebrated the first Christian Jubilee, in 1300 AD as a centenary observance. The Church in the Philippines is using the event to respond to the challenge issued by Pope John Paul II during both his visits in 1981 and 1995. The Pope has always urged Filipino Catholics to shoulder responsibility for the evangelization of Asia. The Philippines is in fact the only Christian majority country in the region, with about 70 mill ion faithful, amounting to more than half the Catholics in Asia. The Philippines also has a missionary challenge to face at home: widespread poverty, fundamentalist sects, conflict in the Mindanao region, and social and political malaise. "Every baptized person is a missionary," the bishops said. "Every local Church must be a sending Church, proclaiming the Gospel near and far." 34 �The Jubilee Symbol The Five Doves represent the five continents: Asia (yellow), Oceania (blue), Europe (white), America (red) and Africa (green). The Cross represents Jesus Christ, center of the universe. The three line beams symbolize the Trinity. Cbrlstus Her!, Hodie, Semper (Latin)- Christ Yesterday, Today, Forever. lubilaeum Anno Domini 2000 (Latin)- Jubilee Year of the Lord 2000. Comparison ofTbe Two Mission Periods It is important to see the comparison of the Filipino missionaries of today with those of the Spanish missionaries who came to the Philippines in the late 16111 century. The missionaries from Spain came with oolitical power. They were part of a colonial expedition with governor-generals, officials and soldiers to accompany them. Their primary goals were God, Gold, and Glory for Mother Spain. In the 21" century, missionaries leave for their destinations without any political support from the government to spread the Good News of the Lord or to help the people in socio-cultural concerns. Spanish missionaries received financial assistance from the Spanish king. Filipino missionaries leave without any government financial support. The mission now is an enterprise of each individual congregation. The Spanish missionaries were almost completely men, while in recent times the majority from the Philippines are women. The biggest changes in mission came because of the Church's new understanding of itself as a community of believers. Spain was Madre Espalla, Mother Spain, and the Philippines was a daughter. But the new Filipino missionaries are going out as equals. 35 �They are committed Catholics who, in a conscious response to their baptismal call, and wanting to witness to the loving presence of God in their lives, are prepared to work in different countries in collaboration with the priests, sisters and Jay people of various nationalities. They feel called by God to cross cultural boundaries in order to build up the believing community by sharing their faith with their brothers and sisters around the world. APPENDICES The Cross and tbe Sword European expansion, in the form of Spanish Colonization, arrived in the Philippines in the 16th century; with Colonization came Christianity; the Cross and the Sword. The early conquistadores were experienced by the people as cruel and unjust. Yet, paradoxically, the people adopted Christianity in spite of their bitter experience. Mary - The Nurturing Mother Our Lady oftbe Barangay Throughout the archipelago, there is vibrant devotion to Mary under many titles. In our Icon, the Madonna is in Filipino costume; her Child holding a rosary, is in the act of presenting her Son to her Filipino children . ••• In 1954, the Icon of the Virgin of tbe Barangay was painted by Crisogono Domingo, a leper, in a leprosarium in Sta. Barbara, Iloilo. Filipinos have, since the coming of Christianity, a great desire to manifest the intervention of Mary in daily life. The painting of our icon was commissioned by Antonio C. Gaston, after he suggested that an image of the Virgin be executed with a truly Filipino interpretation; the late Bishop Emmanuel Yap gave him permission to do so. 36 �Professional painters of the Salesian Fathers in Hong Kong tried to paint the picture conceived by Mr. Gaston and Bishop Yap, but none of these met the desired criterion. The image called for was to depict the Virgin of the Barangay, patroness of the Barangay Sang Birhen Association. In Jaro Cathedral, Mr. Gaston spoke about the Virgin of the Barangay. Among those present at the meeting was Fr. Bargil Pixner, chaplain of the Mill Hill Fathers in Iloilo. He told Mr. Gaston that he knew a poor leper, a great devotee of the Virgin Mary, who was a painter.· Mr. Gaston was not impressed, but he described what he had in mind. Months later, Mr. Gaston received a letter and a small black and white photograph of the painting from Fr. Pixner, who said that if Mr. Gaston liked it, he could send thirty or forty pesos to pay for the material used. Instead of canvas, the poor leper used the back of a "lawanit" wallboard. Mr. Gaston was enraptured upon seeing it for the first time, but wondered if the Bishop would approve. So the priests of the Barangay Sang Birhen and some laymen approached Bishop Yap, praying that the painting be approved. On seeing it, the Bishop exclaimed: "Toning, this is a work of art and inspiration!" The painting was approved and the canonical blessing was set for October 16, 1955. From this painting evolved images and statues ofthe Virgin, which are now enthroned in the different chapters of the Barangay Sang Birhen Association. Since that time, the devotion to the Virgin of the Barangay has spread. Today at the hall of the Diplomatic Office of the Philippine Delegate to the Vatican, this icon is displayed: the Madonna in typical Filipino costume, her Child holding a rosary, in an act of giving her Divine Son to her Filipino children. The Black Nazarene Redemption through Suffering The Black Nazarene, now found in Quiapo Church, was brought from Mexico in the 1620's. Because of their experience of pain and suffering, and their hope for liberation, Filipinos easily identified with the Suffering Messiah. • •• 37 �••• The statue of Christ bearing the cross is attributed to the work of a Mexican artist who painted the image in dark brownish-mulatto color. It was called Nuestro Padre Jesus Nazareno which in English means Our Father Jesus the Nazarene. Later the image was called the Blaek Nazarene becauSe when it arrived in the Philippines the color had turned darker. This color is in keeping with the taste of the Filipinos who consciously or unconsciously are attracted towards dark colored statues like those of the Virgin of Antipolo, the Virgin of Peftafrancia, and others. This image of Christ clad in a marooncolored robe, with a crown of thorns, bearing a big wooden cross, is in a semi-kneeling position indicating His struggle to stand up with a heavy load after a fall. The statue, entrusted to an unknown Recollect priest, was brought across the Pacific Ocean in a Galleon which arrived in Manila at an undetermined date. As the first group of Recollect friars came in the year 1606, it is probable that the statue also arrived around that time. The statue of the Nazarene probably remained for sometime in the hands of the Recollect Fathers. The image of the suffering Jesus of Nazarene seems to be the most appealing face of Christ for the Filipinos because suffering and pain are part of the Filipino life and journey. From the people's experience of Christ's passion and death during the observance of the Holy Week, they discover the language for the articulation of their own valued ideas and even hopes of liberation. Kapayapaan "War is never inevitable and is always a defeat for the human race." ·Pope John Paul II 38 �"Transforming Mission" The fll'St disciples and the early Christians were transfonned by their experience of Jesus. In whatever direction they went their way of living and relating together and with others revealed their mission. The Church went to Europe where mission was frequently blurred by the power of Empire and Colonization And the Church went to Asia: there were first century Christians in India and Catholic Communities in China from 600 AD where meeting other great living traditions meant that Christians had to give "the reason for the hope that is within them". r1 p,,., n' 1 Forever renewed by prophetic voices, martyrdom, holiness and inner conviction the strength of Christian mission always lay in the intrinsic truth of the Gospel. WITNESSING ... Today there are Filipino migrants, overseas workers and lay, sister and priest missionaries around the globe witnessing to the new way of Jesus Christ, the new way of being human. Their work, their service and their caring, are made visible in their remittances, text messages, and ''pasalubong" in spite of the loneliness and pain that comes from separation and often exploitation. Behind the smiles are heavy burdens; in their hearts they know the disciple is not above the Master. 39 �The document in your hand has been compUed from many sources and by a number of researchers. Texts used in the Mission Exhibition are normally in / boxes Iand can serve as a summary. The limitations of this provisional commentary on a mural are obvious and we ask your pardon for them. We do hope you share our joy in discovering the story or the Filipino Church, and our pride in its vitality and missionary spirit today. Please send us your comments on this draft, or on any aspect of the Exhibition, so that the story may soon be better presented to a wider audience. Thank you for celebrating with usl The Compilers and Editors at Malate Church June 29, 2003 REMEDIOS JUBILEE MISSION EXHIBITION 2000 M. H. del Pilar St. Malate, 1004 Manila, Philippines ( 523.2593 I 400.5876-77 •·mail: remedios@impadnet.com � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 4 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Misyong Filipino : a commentary on a mural : the second part of the story, the events, and the people who shaped catholic faith in the Philippines leading to the emergence of a new and vibrant missionary church. Publisher An entity responsible for making the resource available Remedios Jubilee Mission Exhibition Date A point or period of time associated with an event in the lifecycle of the resource 2003 Description An account of the resource 39 pages : illustrations. Notes Additional information about the resource "Draft document only, June 29, 2003". Language A language of the resource English Type The nature or genre of the resource Monograph, books Format The file format, physical medium, or dimensions of the resource Print Subject The topic of the resource Catholic Church--Philippines--History Christianity--Philippines--History https://cicmrpdigitalarchives.slu.edu.ph/files/original/0ff8d07eb0681fdaf1b603031f8e04fc.pdf 68772f25095e2473df7166414611af22 PDF Text Text An Obstacle to Reconciliation in the Chinese Church Jeroom Hey11drickx, CICM T o normalize Sino-Vatican relations is very important for the future of the Chinese Church. It would open communications between Rome and Beijing, and would help to eradicate many existing prejudices resulting from history. But it is certainly not the first priority for the Church. It would even be better not to normalize Sino-Vatican relations than to do so on the wrong terms. It would not be disastrous for the Church if Sino-Vatican relations were not restored. The Church can live without it. But all of us are aware of the internal division between the "official Church community," and the "unofficial (underground) community" . It would definitely be disastrous for the Church if this internal division were not healed. From the pastoral viewpoint this is an absolute priority. Unity among His disciples was the Lord Jesus' main concern at the end of his life (cf. Jn. 17). The promotion of reconciliation between the official and the non-official communities remains, therefore, the first obligation of the Chinese Church and its friends. But are we all doing what is needed to achieve that goal? In fact, I don't believe we are. We have been talking about it for years. Rome openly encourages reconciliation. Inside China the official as well as the unofficial (underground) Church communities also speak about it. But besides talk, is anything more happening? The answer is yes, but not enough! In some Chinese dioceses impressive concrete steps have been taken. In one diocese the underground and official priests meet on and off with each other and have even celebrated the' Eucharist together. And there are other examples, but they remain exceptions. �Ill 1111 UU1'1!.!1e lo Reconciliation in the Chinese Church I5 Inside China, the Church remains divided. Friends outside the Church in China, remain equally divided. Some Church Documents: Obstacles to Reconciliation Everybody agrees that to "seek the common ground" (an expression used by Zhou Enlai), dialogue between Chinese Church leaders and civil authorities is important. But to use that kind of "dialogue" inside the Church community will not suffice to transform it into one, united Christian community. Unity inside a Church community means unity in faith. That is: "communion" of all Christians around the Lord·Jesus;ltis in the Eucharist that this communion is realized, expressed and ci:lebrated. It is through the Eucharist that the Spirit of the Lord can re-create the unity for which Jesus prayed. But therein lies the contradiction, which exists within the Chinese Church. Some years ago some wondered whether there was a schism in the Chinese Church. Today all agree that there is no schism. Of course, we still doubt the faithfulness of some individuals, but 'we do not doubt the faithfulness of the community of the Chinese Church as a whole. We repeat that unity is important and that it should be restored. We say that we ourselves cannot "program" reconciliation but that this is the work of the Holy Spirit and we should obtain this gift of unity through prayer and celebrating the Eucharist. But at the same time some Chinese bishops and priests keep referring to official documents in which Church authorities warn Chinese Catholics not to celebrate the Eucharist with their brothers and sisters of the official Church community, except on very specific conditions. S,%De even say that attending Mass in an "official church" is sinful,\_and many Chinese Catholics believe that even today. That is the contradiction in which the Church fmds itself. As long as these instructions-threats of mortal sin and hell-are repeated, every effort to promote reconciliation ends in paralysis. When you encourage an unofficial ("underground") Catholic to attend Mass in a local official Church community assuring him that (by far most of) the bishops and all priests are "valid and legitimate," you immediately get the answer: "No, because that is mortal sin!" At the same time, this attitude of the underground community gives priests and bishops of the official Church com:munity an ideal pretext to say that: "it is useless to try to approach �/6 Tripod, No. 129. Summer 2003 the underground because they refuse reconciliation." As a result of this 'vicious circle" caused by Church instructions, the internal division continues to exist. This shows how urgent it is for Church authorities to give a signal--or to make a clear statement- to clear up this confusion. To show the urgency of such an intervention, we must look back and see how these "official Church instructions" came about, and how, in recent years, the doubts that existed earlier, and that were at the origin of these instructions, no longer exist. Development of a More Organized Underground Church First, there were the well-known "13 points" promulgated by the "unofficial" (underground) Church community in the eighties. Who promulgated these and why? And how were they replaced later by the "8 points"? And who promulgated these? Did the "8 points" contribute to create more unity? Are they still meaningful? If not, then why repeat them again today? Internal disagreements in the Chinese Church started when, in 1957, the Chinese government created the "Chinese Catholic Patriotic Association," whose purpose was to control the Church. The government appointed two bishops who had not been appointed by the Holy See. Some Chinese bishops started to cooperate openly and formally with the Patriotic Association. They made disparaging statements against the Holy See, and cooperated with the government in the self-appointment and self-consecration of bishops. Apparently, at the time, there was no "organized underground Church community" but division was growing. Then came the Cultural Revolution. During that period (1966-76) in most places of China, both the members and the non-members of the Patriotic Association without distinction were punished one way or the other. Most of them ended up in labor camps. In the eighties, only after bishops and priests came out of labor camps and prisons, did a more organized "unofficial (underground) Church community" begin to develop. Priests and bishops were encouraged to go back to pastoral work, provided they cooperated with the Patriotic Association. Many of them accepted, just in order to save what could be saved of the Church, and paid lip service to the Patriotic Association. Very few bishops and priests joined the Patriotic Association or supported its goals. But others considered these "official patriotic bishops and priests" as schis- �JJUYR!hch: An Obstacle to Reconciliation in the Chinese Church 17 matic. They organized an opposition against them. Today, if one reads the statements made by CCP A leaders of that time one must admit that the opposition had valid reasons for clearly expressing their disagreement and concern. Even Pope John XXIII once openly expressed his concern that a schism was growing in China. One did not really know the truth but there were reasons for suspicion. That suspicion could only be clarified by personal contact This became possible only in the eighties. In 1980, China opened its door to more and more visitors from abroad. Those who, at the time, visited China and contacted the Church soon discovered that ambiguous situation. I was one of those. I began to visit China on a regular basis in 1980, and talked to Christians, priests and bishops in various places. By far most priests and bishops I met had only recently come out of prison or labor camp. Many of them had decided to cooperate with the government in order to be able to reopen their church as soon as possible, and obtain the right to start parish work and reclaim Church properties. They had no interest whatsoever in the Patriotic Association. But the strict control of the authorities over the Church, and the criti~isms leveled against the Holy See published every month in Catholic Church in China made me doubt. The fact that some married priests, in a few places, continued to preside at Eucharistic celebrations caused their own communities to reject them, and rightly so. Yet these remained exceptions. At the same time, in conversations, in prayer and by participating in Eucharistic celebrations, and listening to sermons, we -learned little by little that we could not doubt the faithfulness of the Church as a whole to the Holy See. Their decision to collaborate with the Patriotic Association was made in order to save what could be saved. Initially, we wondered whether these "official priests" did not pay too high a .price to obtain the right to do pastoral work. We also had doubts about the faithfulness of individual persons, especially those who made fierce attacks against Rome in Catholic Church in China. But we also had clear indications that many of these aggressive articles were not written by the person under whose name they were being published. Moreover, the community of Christians obviously did not follow those "Patriotic Association leaders." Catholics only went to the open Church in order to be able to attend Mass and receive the sacraments. They did not and still do �18 Tripod, No. I 29, Summer 2003 not give any support to the CCPA. These Catholics impressed me with their "sense of Church." They would observe very sharply who would preside at each Mass. If the celebrant was a priest with a critical attitude towards the Holy See or a married priest, they would refuse to receive communion from him. But these priests or bishops were a minority, and the vast majority of the Catholic community did not follow them. That's why, after I had obtained moral certitude for myself on this matter, I wrote in 1986 in an article (published in China & Europe, Leuven) that the Church in China is the "One, Holy, Catholic and Apostolic Church." Only those who at that time personally visited China could agree. Some friends who had not personally visited China did not share my viewpoint. Those who inside China went into open opposition against the "official Church community" strongly disagreed, and even circulated a written attack against me and against my view. I did not mind that they had different views, but I regretted that they themselves refused to enter into any conversation or contact with official priests and bishops. As a result they never knew the real attitude of these bishops and priests towards the faith. This was equally true as regards official priests and bishops. Few among them took any concrete steps to meet with the unofficial ones, therefore, neither could they know the real opinions of the others. One can understand this reluctance to communicate at that time. But by refusing to communicate they also deprived themselves of understanding the other side's true attitude and opinion. Only by communicating can one overcome a conflict. That was true at that time. It remains true today. As long as the two sides avoid communicating frankly, charitably and openly, there can be no growth in mutual understanding. The 13 points and Conviction of a Schism in the Church Since the eighties, the underground Church community has recognized Bishop Fan Xueyan (Baoding, Hebei Province) as its leader. Bishop Fan was convinced that the official "patriotic bishops" were causing a schism in the Church. He therefore drafted a document with 13 points (from which the document gets its name). He intended to give Catholics in China some guidelines to help them develop the right attitude towards the "official Church community." The "13 points" strongly warned Catholics that receiving �Heyndrickx: An Obstacle to Reconciliation in the Chinese Church /9 the sacraments and participating in the Eucharist presided by an official priest was a sin. Underground priests started to spread this document and warning Catholics of the danger of"committing mortal sin and going to hell." Even entering an official church building was considered a sin. The Christians, mostly simple people with little educational background took this very seriously and very spontaneously opted for the "safe side," the underground Church community, in opposition to what was then often called "the Patriotic Church." The very use ofthe term "Patriotic Church" indicated that there were two Churches, which implied there was one faithful and another unfaithful, "schismatic Church". Some called it a "Church of the devil," opposed to their own Church, which they called "The faithful (orthodox) Church." I have never agreed with this vision and therefore always avoided using that terminology. Instead, I preferred to speak of the "underground Church community'' and the "official Church community" indicating that there is one Church, which, unfortunately, is divided into two communities. We hope that the two communities will soon unite . .Most are of the opinion that it was not Bishop Fan himself but one of his close collaborators who wrote the 13 points, and put Bishop Fan's name on it. No matter how the document with Bishop Fan's name was spread, it spelled the beginning of a more formal internal division within the Chinese Church. Since then, unfortunately, people have started to speak of a "faithful underground Church" and an "unfaithful Patriotic Church." Threat of "Mortal Sin:" a Pastoral Heresy From the pastoral viewpoint I have always regretted the dissemination of the 13 points document. A Church community should always and at all cost avoid causi~]g internal division. The "mortal sin theory" spread fast in the Church communities. Some young underground priests, ordained during the eighties, were not very well trained theologically. I remember hearing homilies, which did nothing but strongly condemn the "Church of the devil" and provide a strict explanation of the 13 points, limited to scolding official priests and bishops. Once I visited a remote farmers' village in Shanxi Province. I was welcomed in the home of fervent, old Catholic farmers. We prayed together in their little home chapel where the underground priest used to say Mass. They told me it was �20 Tripod, No. I 29, Summer 2003 such a pity that the young official priest who accompanied meand to whom they refused to talk-was "a priest of the devil" and they could not attend his Mass. I explained to them that this priest had been my student in the seminary. I said that he was "validly ordained" and that he, as well as his bishop, was recognized by and united with the Holy Father. I insisted that there was no problem at all in attending Mass in the official Church community. I will never forget how the old farmer listened so attentively to all that I said. It was obvious that he wished to believe me and do what I suggested, but after a short while he shook his head and said, "No Father, I dare not. I'm afraid to go to hell." The good man was entirely mislead by an underground priest who used to come to celebrate Mass in his house and who, every time, preached in strong words against the "Church of the devil," severely warning the Catholics to follow the instructions of the 13 points. Since the eighties I have understood that this "threatening \vith mortal sin" is a pastoral heresy whose victims are none other than good fervent Catholics. Yet, still today Catholics in remote villages carefully follow these instructions. I experienced this again during recent visits in China. Have the 8 points Improved Anything? Since 1986 more visitors have gone to China. More and more of them expressed doubts about the 13 points. There grew a need for clearer and more positive guidelines not only for Chinese Catholics, but also for visitors from abroad. Many observers were then already convinced that there was no schism in China-and therefore no need for the 13 points-while others held a different opinion. Finally in May 1988 a document-called the 8 pointswas promulgated. It carried no official signature, but was generally recognized as coming from the Holy See. The document seemed to be a milder version of the 13 points. It did not directly speak of "mortal sin," nor did it weaken the mortal sin theory. There was some public disagreement among China experts in Asia after the promulgation of the 8 points. Even today some people doubt whether the 8 points helped clarify anything. But we are now In the year 2003 and the "8 points" document remains officially in force. The situation inside the Church, however, has changed significantly over the past 15 years ...Chinese Church leaders-also some of the underground community-have expressed the opinion several times �Heyndrickx: An Obstacle to Reconciliation in tire Chinese C/r.,rclr 21 that a new signal from above is needed if we wish to promote the cause of internal unity in the Chinese Church. Pastors in the field in China are most concerned with this question. Can they expect such a signal soon? Fifteen Years of Rapid Change Although we continue to have doubts about certain individual Church leaders in China, even about their attitude towards Rome, none among them has openly expressed the will to separate from Rome. There are at present no signs that a schism exists or is likely to happen. More than two thirds of the official (patriotic) bishops, who had been consecrated without appointment by the Holy See, have secretly contacted the Holy See. They explained their situation. They applied for and obtained an official appointment from the Pope. Civil authorities have not reacted against this. According to their present legal situation one can distinguish four categories of bishops in China. First the underground bishops who are almost all (but not all) appointed by the Holy See and therefore legitimate. Two thirds of the government-appointed bishops applied for and obtained an assignment from the Pope. It is generally believedthough we have no proof-that among the remaining one third of official bishops some also applied for, but have not yet obtained an appointment from the Pope. The few official bishops who, so it seems, have never applied to the Holy See to be legitimated constitute a fourth group. All this means that a large majority-more than 80%-of all Chinese bishops (underground and official together) are recognized and appointed by the Holy See. According to Catholic theology and Canon Law they are united with the Universal Church community and the Pope. And those who are not (yet) united should rather be considered as "being on the way towards recognition" instead of being "schismatic" bishops. When we discuss the issue of promoting unity inside the Chinese Church it should be clear that in the present situation the 13 points as well as the 8 points documents, and the threat of mortal sin have become obsolete. In fact they have become an obstacle to reconciliation. Why then should so many Chinese Catholics continue to live under this threat of"mortal sin"? When will a Church authority �22 Tripod, No. 129, Summer 2003 speak the liberating word to Chinese Catholics especially to many in the remote country villages making it clear that there is no question of "mortal sin" if one participates in the Eucharist in an official Church? When will a Church authority make clear that all Catholics can do so? One unofficial (underground) bishop told me recently: "After preaching the 'mortal sin theory' for so many years, our Catholics will not believe us if we encourage them now to attend Mass in an official church. And yet we should do so. But only a clear signal from higher Church authorities can motivate our Catholics to go to attend the Eucharist in the official Church communities." Failing to Seek Contacts To promote more unity in the Chinese Church initiatives are expected from both official and unofficial bishops. They are, as shepherds, the first responsible for promoting or re-establishing unity. If more than 80% of all Chinese bishops are appointed by the Pope and in union with the Universal Church, as we have stated above, then one wonders how come these bishops are not in more mutual contact? The question is evident, but the answer needs some explanation. When government-appointed Chinese bishops applied for an appointment from Rome and were fmally approved and appointed by the Holy See, they were all asked to promulgate their appointment by the Pope in their own diocese so that their Catholics would know. But most bishops did not do that, and Rome showed understanding for this. The bishops feared that, if the appointment by the Pope should become publicly known, civil authorities might react and it might have a negative effect on their work. hritially there have indeed been such threats from authorities, but in fact they never took action. Moreover, the bishops wanted to avoid a split among the "official bishops" between the Rome-recognized bishops and those not recognized. Any split inside the Church community is to be avoided. Fortunately such a split did not happen (although this does not mean that the official bishops are internally deeply united). But the result of all this is that there is no unity, not even any contact between the underground and the official Church's Rome-appointed bishops. This is not normal. One would rather expect that all bishops who know each other and their rela- �Heyndrickx: An Obstacle to Reconciliation in the Chinese Church 23 tionship to the Universal Church and the Pope would wish to express their unity with each other. In China this is not the case. It is a pity. As Catholics, we can understand the hesitation of official bishops, but we wonder and ask: if internal unity is so crucial for the Church why should bishops passively wait for an initiative from higher Church authorities to attain it? Can we not expect a little more initiative from the Rome-appointed official bishops? Is it unreasonable for us to expect them to promote the internal unity of their Church by promoting contacts with the underground communities in their diocese, and -to share-this concern with their priests and Catholics? Papal Appointment and Public Announcement A Catholic bishop must be appointed by the Pope (in agreement, of course, with the local civil authorities). If not, he is not a "Catholic" bishop as he is not in union with the Universal Church. How come that during bishop consecrations in China the name of the Pope is not even mentioned? Recently an official bishop was consecrated. Government officials as well as the Catholics knew that the Pope (and also local authorities) had appointed the young candidate. Rome-appointed official bishops presided at the ceremony. During the ceremony, according to the prescribed liturgy, the presiding bishop asked the question: ''Do you have an appointment letter?" (meaning from the Holy See). The answer was given: "Yes." But then they did not read the appointment letter of the Holy See. Instead a document was read which stated that the "Chinese Bishops Conference" (not recognized by the Pope) appointed the candidate. The Rome-appointed presiding bishop answered: "Thanks be to God." This surprised the Catholics who attended the ceremony. Neither the Pope nor the Holy See was mentioned even though the Pope had appointed the candidate. In our theology and in our faith, it is only the Pope's appointment that counts because only that appointment makes the bishop truly into the successor of the apostles and unites him with the universal College of Bishops presided over by the Pope. What happened during that liturgy could be understood as an approval of the policy of "self-electing, self-appointing and self-consecrating of bishops" which in the Catholic theology is not acceptable. According to our �24 Tripod, No. 129, Summer 2003 theology an appointment of a bishop by the Pope is an activity that belongs to the realm of faith. It has nothing to do with foreign relations. These and similar events happening in China indicate that, although the community of believers is faithful, there are many things in the general situation in need of clarification both on the side of the Church and on the side of civil authorities. Initiatives of official bishops to clarify these would enhance the present image that there is no schism in China in spite of the existing problems. Perhaps one could phrase the present situation as follows: all bishops are shepherds of their flock. In that capacity their first duty is to promote and protect the unity of faith of their flock and this implies also unity with the Pope and the Universal Church. All Rome-appointed bishops will obviously be concerned with preserving unity with the government-appointed bishops in the hope that one day the Holy See can legitimize them all. But more urgent still is the need for all Rome-appointed bishops to express the unity among themselves, and promote the unity of all Chinese Catholics-underground and official-with the Universal Church by encouraging all to pray and celebrate the Eucharist together. No one's unity in faith with the Universal Church will diminish by doing that; rather love for their own country will increase. It will stimulate them to contribute positively to building up their nation. Preparing the Way for the Holy Spirit Reconciliation inside the Church cannot be "programmed" or "scheduled" by human beings. It can only grow as the fruit of prayer and celebration of God's Word through which the Spirit can work. To achieve that, we need encounters in faith and Eucharistic celebrations. It is hard to understand why such encounters between Catholics of the "underground" and the "official" communities are not openly encouraged. The idea that participating in a celebration with the official Church community is "mortal sin" is still prevalent. Encouraging reconciliation while discouraging participation in such Eucharistic celebrations is a cause of frustration and it could, in time, lead some of those communities to become religious sects. The Church in China still faces historical challenges. A higher authority in the Church should urgently clarify the painful situation by making a clear statement liberating Chinese Catholics �Heyndriclcr: An Obstacle to Reconciliation in the Chinese Church 2J from the "mortal sin pastoral heresy" and opening the way towards joint Eucharist celebrations in the Chinese Church. .. Official legitimate bishops enjoy the privileged situation of being recognized by both the Pope and the Chinese government. We admit that their situation is not without problems. However, they will, hopefully, have the courage to dialogue openly with the government in view of obtaining the recognition of the Chinese hierarchy and the respect for Church law. The dialogue should also extend to the underground in view of achieving internal Church unity. On November 10, 2001, China became the 143rd member of the World Trade Organization. That important event reflects the changes that have taken place in the past 20 years. These changes motivated WTO to accept the PRC as a member. More evolution and growth can be expected in the years to come not only in the field of trade but also in fields directly affecting religion. In March 2003, new leaders took up their responsibility to guide the PRC to a new future. We trust that changes described above can take place not in disagreement with the Chinese civil authorities but within the context of China's implementing more deeply the spirit of WTO regulations. The joint Eucharistic celebrations of Catholics of both the underground and official Church communities, and in union with the Universal Church would be a historical breakthrough for the Chinese Catholic Church. This, together with the normalization of liturgical celebrations in the Chinese Catholic Church, and the creation of unity within the Chinese Church would greatly enhance the international image of the PRC. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 5 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource An obstacle to reconciliation in the Chinese Church / Jeroom Heyndrickx, CICM. Creator An entity primarily responsible for making the resource Heyndrickx, Jeroom Date A point or period of time associated with an event in the lifecycle of the resource 2003 Subject The topic of the resource Catholic Church--China Church and state--China Description An account of the resource Pages 14-25 Notes Additional information about the resource Reprinted from: Tripod, No. 129, Summer 2003. CICM Archives has two copies. Language A language of the resource English Type The nature or genre of the resource Article, essays Format The file format, physical medium, or dimensions of the resource Print https://cicmrpdigitalarchives.slu.edu.ph/files/original/23aeb7ca9841997480096abe30d471b0.pdf 0af4906b44cf75ad5a3c74ace1ab8826 PDF Text Text THE CATECHISM OF THE CATHOLIC CHURCH: A BLESSING OR A CURSE? Uxlc L. Wostyn, cicm Maryhill School of Theology �The Catechism of the Catholic Church: A Blessing or a Curse? The title of this reflection on the Catechism of the Catholic Church (CCC) may appear sacrilegious to many Roman Catholics. How could a Catechism which was ordered by the Synod of 1965 and worked Did the 11pon by •1 te<'lm of bishops and consultors bet:ome a curse? And yet, a pope himsc l f not encourage and endorse the project? reading of some of the reactions to the CCC should make us aware that Let me briefly look at some to not all Catha! ics have welcomed it. these reactions. Docete, the review of the Philippine Episcopal Commission on Catechesis, presents a eulogy of the CCC. The article of its editor starts with a drawing in which a crowd of bishops, priests, sisters and laity welcome the CCC with handclapping and placards: ''hail CCC, CCC very timely, CCC is tops". Two lonely theologians ("some theologians") are shown at the other side of the drawing, shooting some arrows at the CCC. 1 Seeing the drawing, I was reminded of the many pictures we saw of the Chinese Cultural Revolution in which the red booklet of Mao Tse-tung was also welcomed by a cheering crowd. The fate o[ the lonely protestors has not been pleasant. The highly respected Nouvelle Revue Theologique published a series of articles which do basically the same thing in a more sophisticated way. 2 They paraphrase the different parts of the CCC, insisting that the preparation of the CCC was done in such a thoroughgoing way that hardly any critir.ism is possible or necessary. The study of the Woodstock Theological Center, 3 partly finaoced by the Americ~n bishops is classified as "going beyond "4 intellectual decency and healthy polemics' the boundaries of With the Woodstock study, we are at the other pole. 5 The fifteen American experts in theology and religious education which studied the final draft in 1990 formed an efficient demolition squad. Their suggestion to redraft and rewrite the text completely was not honored and many of their criticisms still apply to the final text. Some other studies are not less critical. 6 A lot of authors follow the safe middle way, and come up with a mixed genre. The CCC is praised yet the suggestions made to improve the text are often so radical �that we have needed. 7 to come to the conclusion that redrafting is indeed A blessing or o curse? Theologi~ns ond experts of catechcsis are indeed divided. In the first part of my study, I try to find some explanation for this polarization by looking in a more genera~ way at their pre-understanding. I believe that all of us have someho.- a basic pre-understanding about theology and Church. The contrary evaluations of the CCC have a lot to do with this .. bias. •• It has been the contention of the academic theolo~ical world tl1at it produces a theology which is beyond partiality. This conter1tion is, no doubt, a first and fundamental bias. In thcologizin~, everybody is somehow situated and reflects within a particular framework . .. Let him/her who is without an ideology, without a bias, cast the first stone." A short reflection on two opposite theological approaches will allow me to explicate my own pre-understanding. It is with this .. bias" that I develop a more detailed critique of the CCC in the second part. am afraid that I have to join the two lonely theologians of Docete who shoot some arrows (a euphemism?) in the direction of the CCC. I hope to be able to justify my criticism. 1) The CCC and its theological pre-understanding. It is difficult to write something meaningful about thcologicel methodology in a few pages. My short presentation has to be a blackand-white picture which simplifies and draws up something which is almost a caricature of particular theological approaches. The reader will hopefully be aware of th~ often sophisticated hermeneutical principles which were elaborated in modern philosophy, giving rise to a plurality of theologies. I briefly try to answer three questions: the "what-where-who'' of the process of doing theology. First, l'hat is theology? The CCC does not directly answP.r this question, yet a definition can be drawn up after reading the Prologue and Part One, Section One. Although revelation is described in historical terms, .. in deeds and words" (51-64}, 8 it came to an end in Christ, the .. perfect and unsurpassable \lord" in whom God ''has said everything. There (65). revelation is now Scripture and Traditior., This contained in will be no available other word than this in deposit, .. and the .. Sacred entrusted to the one'' Church �<a '• > • What "the Church'' stands for is mt~.de clear by adding that "the magisterium" alone is in charge of an authentic interpretdtion" (85,95). How does this revelation reach us? lie need "the obedience" (14'•) of faith, faith which is "a gift of God, .:1 supernt~tur.:ll virtue infused by Him" (153). This faith is t:an~ht to us Uy our· mother, the Church who is our teacher (169). "The Church, 'the pillar and bulwark of truth,' faithfully guards 'the faith which V/(15 once for ull delivered to the saints••• ( ... ) nnd even "teaches us the I anguagc of faith" (171). ''For though lunuudgcs differ throughout the world, the content of the Tr-adition is one and the sam~" (174). These quotations of the· CCC which usudl Ly is labeled as a illustrate theo 1 ogica I approach •• classict~.l," ·· neo-scho l~stic," handhook theology. lt has the following methodology. In a first step, the content of faith, the "deposit," which ·is already possessed by the Church, is briefly sumn~arized in .a thesis, or for the CCC in a paragraph. This thesis is then further explained by quoting proof texts or illustrations froa Scripture tt.nd Tradition. The CCC mostly abstains from developing the third step, the speculative eldbordtions vhich ~an be found in the seminary hdndbooks developed during the last century. We are given, however, a. few Patr·istic and Thomistic speculdtive treats in which we are told, e.g. that after Jesus • death, "the divine person of the Son of God neccssari ly continued to possess his human soul and body, separated from edch other by death" (626). "The decomposition of ndture produced by death was arrested" in this way (625). The CCC makes it clear who is in charge of this deposit. Its guardians the bishops are responsible (12) and they took up their responsibi I ity by presenting an organic synthesis of the essentials and fundamental contents of Catholic doctrine, as regards both faith and morals," (11) by producing the Catechism. It took a very long struggle within the Catholic Church to develop an a! ternative for this neo-scholastic approach. Tbe Piuspopes did not want to hear anything about a theology which would dialogue with the contemporary faith experiences of people in their stru)'!glc to •lnswcr to God's call (or ongoing revelation!) in their �and cultural situations. The labels "liberalism, theology, marxist liberation theology, etc. '' co1me down (and are stlll coming down) on the heads of theologians who believed that they had to dialogue with the modern world. Some of own historica I modernism, the new great Catholic minds of our century received, almost posthumously, a cardinal's hat, among them H. de ~ubac and Y. Congar. The two had been p~rsecuted by Rome for half a century. Others, such as E. Schillebeeckx, G. Gutierrez, L. Boff, B. Hiiring, H. Kling lost their theological driver's license or were kept on the sidelines. In many ways, these theologians tried to develop alternative approaches to the process of theologizing. the best word to characterize these Dialogue is perhaps alternatives. Theology, faith seeking understanding, is not a one-way process, in which· a believer explains a deposit of tr11th already possessed. We have instead a two way dialectical process in which we mo.:.e back and forth between two faith experi~nccs: our present-day christian experience in a particular sitttation is made to dialogue with the many faith experiences of the past Judaeo-Christian Tradition. This constant dialogue, this spiral movement 0 A between the present and the past, results in the expression of christian truth, a truth which has to be done. Truth is seen as historical and paradoxical: it is something we have received ~1nd which makes us participate in the Truth, and yet we are constantly on pilgrimage, nev~r possessing, but being possessed by and drawn towards the Truth which is always ahead of us. These few lines may be enough to point to the chasm between t~e present-day understanding of theology and the nco-scholastic approach of the CCC. Nco-scholasticism finishes theologizing at the moment contemporary theology still has to start. The "deposit" belongs to only one pole of theology, the Judaeo-Christian Tradition, and even within this pole, theologians will not treat Scripture anrl Tradition as a deposit, but. as a human and historical expression of the fc1ith of a community in a particular situation. Only a laborious process of hermeneutics in dialogue with this situation will allow a presentdey reader to understand what is said in this other life and co~~unity experience. �W~ briefly elaborate on this process of hermeneutic·s by considering the second question: where do we theologize? After V~tic~n I, in the nee-scholastic approach, this question became irrelevant because "infallible'' theological language apparently b~lor1gcd to an other realm: ~ternal and supernatur~l truths could be expressed by the magisterium in unchangeable and perennial slatcmcnts. Hans KUng questioned such an dpprodch. The document, ffysterium Eccleside was written against his Infallible? An Inquiry, <J.nd yet Kling welcomed the text as a revolutionary statement. An offici.>! church text intleed recognized that there is a problem with our dogmatic languoge. It was affected by "historical conditions" ~nd hence by ''the vocabulary, presuppositions, concerns and thought categories of a particular <q;c. '' CCC does not mention this document protluced by the Congregation of the Doctrine of Faith (COF) in 1973. Cardinal Ratzin~cr, the present-day prefect of the CDF and the main promotor of the CCC, makes it appear as if the Catechism succeeded to stdy on neutral ground, "avoiding theological opinions. •• 9 The effort to remain independent of any particular theological school leads to patch work. 10 The CCC inundates us with a galaxy of quottltions from Councils, Papal Documents, Church Fathers, Thomas, Saints, etc. No theologian of the 20th century is mentioned. The r~sult is an anthology wl1ich is as neutral as the authors it uses: in the first part. we are in fact discussing with the fideists and rationalists of the 19th century (e.g. 31, 156), faith and grace are defined in Thomistic terms (153, 2000), monogenism leads us to Pius XII (360), ori~inal sin to Augustine (J85), etc. The CCC makes us be I ieve that it works with a sort of "common langudge of faith, normative for all and uniting all in the same It forgets that the Creeds are also confession of faith" (185). determined by the theological debates of a particular age. The reading of the paragraphs of christology is sufficient to convince a Filipino who did not receive a professional theological training in a Western university, that the Catechism is certainly not written for him/her. Only specialists can find their way through the Patristic christological debates, summarized in paragraphs 464-477. The �debates which shaped the Nicene Creed serve as the CCC (194-6). th~ reference text for We a! ready stated that a II theo I ogy is "biased" because we standing upon a plot of ground. The problem is not being biased, but not being aware of it. The CCC apparently considers its own plot of ground as the only sacred place from which we cdn theologize. It declares that it has produced "an org11nic presentation of the Catholic faith in its entirety" (18) which is "a sure norm for te<>ching the faith . .,! 1 Local churches <>re invited to write "adaptations" (24). lie believe that this org<>nic presentation is rather a thoroul{hly Western theological anthology, a very mixe.d bag of all kinds of quotations, which is hard to read by non-experts. theolol{i~e One of the acquisitions of present-day theology is its acceptance that all theology is culturally situated, because i t is a reflection process starting from our present-day experiences, starting from our own questions concerning meaning and salvation. All theology is conditioned by its own historical situation, whether we like it or not. The refusal to recognize this historical conditioning can only produce bad theology. When the Church Fathers coined their christolol{ical formulas they were very auch determined by the questions concerning salvation in their time. Greeks were searching for divini~ation in their despair about the corrupt world in which they were living. The christian authors were offering them A better way towards salvation in their famous exchange theory: ''God beca~e man so that man could become God" (460). The authors of the CCC are confronted with atheism in the Western world and hence start their catechism with "the w4ys of coming to the knowledge of God" (3143), followed by a full-blown doctrine of God in Section Two, Ch<>pter One (198-421). This starting point of the CCC is hardly needed in the Philippines and "an addptation" of the text will also not be very helpful. God is well t<>ken care of in the faith of Philippine christians but we may have to reflect on "the kind of God" ve believe in. Can we honor God without also honorinr, his/her im<1ge? In a country in which so many people are devastated by poverty, �l1ungcr, oppression and injustices, our Good New~ may need a different focus. The Greeks looked forward to divinization, to a flight from lhc world. We may have to search for the opposite and commit ourselves to stay around in our world in search for humanization, for hecoming-humun-togcther. This concern may lead to a very different theological elaboration, starting e.g. with the historical figure of J~sus of Nazareth ~s tlte christian paradigm in our search for hur.~aneness. The CCC with its Patristic christology-from-above will be useless i~ <leveloping tl1is Good News for the Philippine situation. The failure to consider the many places in which people have to theologize is related to d third pre-understanding: "ho should ao theology. The answer of the CCC is clear: the pope and bishops who dl'e lhe teachers and guardians of the truth (12, 84-95). 12 Theologians apparently are not important for the Catechism. The word does not appear in the Subject Index. The faithful have a role in "understanding and handing on revealed truth" (91) yet by inverting the order of the text of Dei L'erbum and Lumen Gentium, their role bccor.tes second<1ry. In both documents, ''the contemplation, study'' (D.V. 8) and "supernatural sense of faith" (L.G. 12) of all the fditl1ful is discussed before mentioning the role of the maRistcrium, us "authoritative interpreters" (D.V. 10) o1nd "teachers" (D.V. 25). In the CCC, the magisterium comes first and gets the lion's part. The many passages ,,bout the magisterium reduce the creative participation of the faithful to passive obedience. They have "the righl to he instructed ... the duty of observing the constitutions and decrees conveyed by the legitimate authority of the Church ... (and listen to the ) call for docility in charity" (2037). lt is my own pre-understanding that this way of handling the o1agislerium ir1 the CCC is only one manifestation of a broader movemeul which started during the papacy of John Paul II. The lead~ng figures of the Roman Curia are convinced that the renewal of V~lican II went wil<l and we need, in the words of Cardinal R4tzinger, d restoration of pre-Vatican II values." lie are told that "the CCC is the third ma,ior step in the post-Vatican II renewal, since it comes <lfter the rene"''! in liturgy and in the legislation of the Church (the New Code of Canon Law). , l 3 John Paul II presents it as "lhe most m.,ture and complete fruit of the Council's teaching." �rather sh4re the opinion of those authors who consider the liturgical renewal as a step forward, followed by two steps backward. Commentators of Vatican II point out that the Counci 1 made an enoraous mistake by not appointing a body of bishops to watch over Bishops went home and the Roman the i•plcmentation of its decisions. Curia regained control. Pope Paul VI was fully committed to the implementation but it looks as if this process has stopped after his death. We witness a process of 'centraliza-tion of our .. Roman" Catholic Church in which the whole life of the Church gets again concentrated in one person, the pope.- 14 The specter of ••papolatry'' which invaded the 19th century ·Church seems to re-appear. The renewal process of Vatican II is temporally brought to a halt. The Roman Curia did not yet succeed, however, in stopping time, history, and the world's "aspiration to bring about greater equality and participation, two forms of man's dignity and freedom." 15 Equality and participation, these two words of Paul VI's Oct«gesimo Adveniens express the concern of Vatican II Counci 1 which develo.ped a participatory i,.age of the church as people of God, on pilgrimage in history and in the service of the world. The New Testament images of the Church as people of God, temple of the Spirit, body of Christ became the framework of the Church's renewal. The Church is the body of Christ, a charismatic community with a plurality of tasks and responsibilities. This model became flesh and blood in christians who are rebirthing the Church within DECs in dialogue with the concrete challenges of their society and time. The CCC still repeats the main texts of Lumen Gentium but everything gets somehow covered by the cloak of "mystery" which finds its primary (and repetitious) expression in those who were set up by Christ with "sacred power" as "ministers of grace•• to dct "in persona Christi Capitis" (874-5). Church history shows us that the many charisms of the early churches got gradually swallowed up by the figure of the episcopos who became the sole center of Church life in the Constantinian era. Recent developments, with their apotheosis in tbe CCC, seem to repeat tbis history. Bishops who are the teachers, prophets and kings do not leave too much space for the laity who had better seek the kingdom by engaging �in tcmpora.l affairs (896) and who are kings, not by governing the Church but "by governing their evil passions" (4 pa.tric1rchal quotation of St. Ambrose in 908). In the CCC, bishops also appropriate the Church's apostolicity (the Church is apostolic) since she remains "through the successors of St. Peter and the other apostles in communion of faith and life with her origin" (863). Theologians were already boxed out in 1990 by The Instruction on the Ecclesial Vocation of the Theologian and The o,th of Fidelity. In a church, in which "one cannot speak ot a 'right of dissent', it m11y be safer to stay within the "mystery of communion organized according to the "ill of its founder around a hierarchy" (cf. the IrJstruction). And to add insult to injury, bishops· now even appropriate the charism of catechesis and become the catechists of the Ch11rch, something which was put to practice during the Youth World Day in ~ani Ia in January 1995. The image which comes to my mind is a gc1rage in which the mancJger dismisses his mechanics and takes over in the pit. It may be a 11seful experience for the manager but don 'l know whether should entrust my car to this new technici,,n, Do Vatican authorities really think that things will improve in the Church by concentrating its whole I ife in a few leaders-bishops who are already overburdened by their rt!sponsibilities in the complex administration of today's World Church? Some points of ecclesiology wi 11 be further discussed in a more dcl•li led criticism of the use of the Vatican II texts in the CCC. Let me sum up the study of my own and the Catechism's preunderstanding of the "what-where-who" of doing theology. I believe that the CCC c~n hardly be called 4 theological study and still much less a work of catechetics. Moreover, by harboring the notion of being able to theologize on "neutral ground," it gets trapped in thP. \iestcrn clerical, pre-Vatic<>n II theological enterprise. The fin~! product is an anthology of very uneven and disparate materials. In all fairness to the CCC, we have to point to the introduction by John Paul II who indeed calls the CCC n "reference text" which is "not intended to replace the loc.,l cdtechisms." P 1 ease. bewa.re catechists: The pope docs not recommend the CCC as a book of �10 catechetics, but only as reference text "to encourage and assist in tlte writinR of new local catechisms, which take into account vario11s situations and cultures ... " The enthusiastic recommendations in catechetical publications concerning the use of CCC arc totally misplaced. The CCC does not present the last word· about catechetics but a sort of compendium or resource book. We found its tlteological methodology wanting. We will now further examine its usefulness for today's catechetical enterprise by looking in a more detailed way into certain aspects of the text. 2) The Old and the New? "This Catechism will thus contain both the new and the old. ( ... ) The contents are often represented in a 'new' way in order to respond to the questions of our age." 16 These words of John Paul II in the introduction of the CCC are puzzling. Arc lhings really presented in a new way! And how "often" do they have lobe presented in a new way in order to respond to the questions of our age? My own laborious reading of the CCC and of some critical voices leads to the conclusion that we have a lot of old wine, poured in old wineskins. Some of this old wine is still worthwhile serving, but a lot has become vinegar. On the other hand, the few g.1llons of new wine can hardly be accommodated within the old skins which were not designed to contain this kind of nectar. I selected six items from the long list of criticisms, focusing my study _on Part One: The Profession of Faith. I can oat fully discuss this first Pdrt wilhin a short article. For each item, I only give a few examples. First, let me consider the wineskins: the structure of the CCC. The Catechism tells us that it was inspired by the great tradition of the catechisms which built catechesis on four pillars: the Creedthe sacraments - the commdndments the Lord's prayer (13). The four-part division is in fact taken from the Catechism of Trent or Roman Catechism, published in 1566. Specialists of present-day catechetics 17 question such an approach because it divides doctrine, praxis and spirituality. Recent Ca t/10 l i c handbooks Fdith of Cdtechism catechetics. (1994), have including Philippine our stressed the V<'llue of a �II holistic approach in which faith and life are treated together. They start with experience and bring it into dialogue with salvation history whidt as Good News does not only have to be studied, but needs to be celebrated and lived. Head, heart and hands should act in concert with one another. With the CCC, we are back in the scholastic method which divided the theological material into different disciplinP.s and treatises. We already pointed out that experience is a bad word in nco-scholastic theology (cf. 2005), Is tlte scttolastic alternative not a subtle rationalism which makes faith ~nd clear concepts? The importance of reason and dependent on reason a nuiform langua.ge 31,156,171, 174). for faith ilre clearly stated in the CCC (cf. Faith should have a clear content. This content is presented in the first. p,,rt which adopts the structure of the Nicene Creed. We already pointed out that the choice of such a structure is not a n""tral act. The langu.tge of the Nicene Creed was shdped by the christological controversies of the fourth century. At the time of Nicea, the GI·eek-Christian soteriology (search for divinization) was threatened by Arius who questioned Jesus' divinity. The answer has been Christology-from-above which stressed the homoousios, the consubstantiality of Jesus with God. This approach may not be the br!st way to dnswer the soteriological questions of our time. People in search for greater humaneness may need the human, historical fig:urf! of Jesus of Nazareth who, olS we will develop later, gets very poorly treated in the Creed and in the CCC. In the same way, the mat~ri~l of moral th.,ology in the third part is pushed into an other traditional framework: the Decalogue. It may not lend itself for discussing the moral issues of our times. Some words have to be added about another structural feature: "the condensed formulae." The CCC tells us that they are "brief summary formulae that could be memorized" (22). It suggests that C~tcchesis is a matter of teaching orthodox formulae to be learned by heart, something which may indeed have been useful for our illiterate [or·eparents but is certainly not considered to be an acceptable ~pproach in our computer age. Moreover, the formulae themselves need critical examination because they greatly vary in style and orientation. Some are purely cognitive, others bibiical and d �12 prayerful. Many of these .. summaries" are incomplete and selective. Some contain new material. The· danger is that these formulae, which for the greatest part arc not memorable at all, will be used to gauge the orthodoxy of present-day theological and catechetical works. The next iteiDS of our criticism 'which consider the content of the CCC will make it clear that this would be disastrous. The word disaster is hardly strong enough to point to the second The CCC repeats the item of our critique: t.he use of Scripture. 18 It principles for interpreting the Bible given in Dei Verbum (110). rightly tells us that the text can be read in a spi ri tua 1 sense <1s I t points to the long as we do not overlook the literal one (116). (121) and the need to permanent value of the Old Testament distinguish the three stages in the formation of the Gospels (126). said at the sturt, yet almost All these right things are The Hebrew Bible systematically forgotten in the rest of the CCC. becomes tl1e victim of typology and somehow everythir1g wl1ich hapJ)Cncd in the ""Old" Testament was done to reveal the II. Trinity and to prepare for the coming of Christ. This supersessionist view of Jewish Scriptures does not serve too well the efforts of the CCC to threat· the Jewish people in a more sensitive way after so many centuries of persecution by Church authorities. The typological approach of the Hebrew Bible is most of the time replaced for the New Testament by a simplistic literal reading, refusing to consider the difference between historic.11 remembrolnc~s and faith reflection (cf. !26). This fundamentalist <tpproach is especially irritating in Christology and ecclesiology. The faith reflections of John become literal words of Jesus in which he already teaches the conciliar christological doctrines of the fourth ·lllcl fifth centuries. In the same way, Jesus must also have been very busy designing the blueprint of the Church by instituting the hierarchy (Peter-pope, apostles-bishops) and the sacraments. Peter and the apostles are the only recipients of "the office of binding and loosing." The change of the subject of a sentence in Mt. 18:1718 is needed to make that become true (cf. 1444, etc.). Mary Days called the draft of the catechism •• as a commentary on the Scripture •.• an unreliable guide. The CCC, unable to integrate the salient insights of historical-critical scholarship, will only �13 confusP. and mislead the point of reference. ,.l 9 ve1~y people for whom it is intended as a The final text receives the same judgement by ,,nother commentator, Sloyan, who presents it as an · • episcopa Iconciliar-theological reading of the Bib! e ... It is a serious flaw in an ag~ when Catholic commitment to the Book of the Church is ev~rywherc r.:c1lled in qtlcstion. " 20 Tl!irdly, CCC h('s been praised for its broad view of Trildition. Following Dei Verbum, it describes Tradition as the transmission of the word of God in the total I ife of the Church, with its doctrine, life and worship. Dy quoting a. wide vo.riety of sources, including the witness of saints, the Catechism indeed honors our great Tradition. Some very essential points, however, are overlooked. The trdditions within the stream of the Church's life are historically situated, are the result of a development, and they can be "retained, modified or even abandoned under the guidance of the Church's ~1agisteriurn" (83). To put it in an other way, we need •• exegesis •• in the understanding and evaluating of the different asp~cts of out· tr.,dition. This sense for history and historical conditioning hardly appears in the CCC. lt!i!ny One example may be sufficient. lie already pointed out that the uncritical use of New Testament texts leads to a presentation of Jesus dS d teacher explaitling the christological doctrines pertaining to his person. ''The figure of Jesus cOmes across as a cold fish, knowing everything, in complete control, at the same time totally submissive, moving through his paces, not very inspiring." 21 This picture is made worse by the 11ncritical use of the Tradition. believe that the CCC would never have passed the scrut~ny of the participa11ts dt the Council of Chalccdon. It would have been accused tJf docetism. By making •• the divine person as the proper subject of Jesus' natute•• (468,470), Jesus ends up as a creature who apparently can not be called a human person. Such a Jesus finally must appear as a cheater because •• what he ·admitted to not knowing in this area (the eternal plans of the Father), he elsewhere declared himself not sent to reve.1l"" (474), although ""he knew•• (473). A better grasp of the historical development of Christology would not have mixed up the �14 concept of "hypostasis" of the Greeks with the concept of "person" which already during the Middle Ages got dn ontologicalfpsychologiclll sense. The authors should also have been aware that the doctrine that Jesus knew everything clearly and knew it fro• the first moment of his existence is a disputed theological opinion which most theologians today would classify as cryptodocetism. This brings us to 8n additional observation concerning the CCC's use of the Tradition. It suffers from an overlo<ld of information without making any distinction between doctrines which are essential and theological views which are secondary and often questionable and disputed. Examples abound. Most of us would be happy if we had been saved from the very questionable presentdtion of angels (325-354), with the consideration that some fell ond beco10e devils because of "the irrevocable character of their choice, and not d. defect in the infinite divine mercy" (393). The mentions "the hiero1chy of truths" (Unitotis 11) yet destroys the idea in the very so1me paragroph by pointing to the organic unity of everything, "the mutual connections between dogmas and their coherence'' (90). The result of repo1·ting lhis coherent whole is a long story of 2865 paragraphs in which it is harrl to find" focus. The focus is s•Jpposed to be "the Most Holy Trinity ... which is the most funddmental dnd essential teaching in the hierarchy of truths of faith" (23'•). This focus is lost in an a crowded book, full of doctrines which are all treated on equal footinn. The authors of the CCC will certainly answer that they intendf!d to produce a reference work, but in the words of a catechist, it could have been made "more user-friendly." Inste.,d of burying tt1e reader in a massive text, why could the Vatican, in a CCC Redintel(ratio, time of the media communication in which a message gets across in d few !lashes, not have produced a more vitill, lively and rccHiaOle version of the Church's teaching? "A lot of trees coulrl have been saved-- and so mdybe could some more souls. •• 22 · In a fourth point, I would like to express my concern, not about the souls which may get lost, but about a dream of a prophetic pop.,, John XXIII, which is tamed and almost lost in the CCC because of its �J'eddinR of Vdtic~n r; texts. Tltis selective reading stdrts in the very introduction by John Paul II. who is referred to 137 timf!s in the remaining text while John does very poorly with only five mentions. John Paul quotes the discourse at the opening of the Vatican II Council but makes a remarkable selection. John XXIII only seems to have told us to "guard and present better the precious deposit of Christian doctrine,'' something which was done in the CCC by presenting "an authoritative statement of the Church's faith and of Ca.tholic doctrine." s~Jective It sounds so different from the convocation of the Council, in -...·hich John expected "u demonstration of the Church, always living and .=tlways young, which feels the rhythm of the times ... and achie\·es new conquests." 23 A year later, he opt::ned the Council with the words quoted by John Paul II but added: "the salient point of this council is not discussion of one article or another of the fundamental doctrine of the Church which has repeatedly been L111ght ... For this a Council was not necessa.ry. ( ... ) The christian, c-1tholic, dn<l apostolic spirit of the whole world expects a step f,Jrwr\r<l. The substance of the ancient doctrine of the deposit of fdilh is one thing, and the way in which is presented is another.'' 24 The bishops must have understood that message by refusing to v.1ticnn II C<ltechisrn. Their sensitivity for pluralism, for the many churches and Cllllures, for the signs of the times made them pnJd11ce il s•,e the f11lility of trying to repeat a project which may have made sense only in the pastoral situation of the Western Church after the Pr·olesldtlt uplledval. Tltey decided in favor of d General Cdtecheticdl Directory which was pub I ished in 1971. This document is very much a (I!Jcumenl of the Council in spirit and content. It points to the chdr1ges in the world, the crisis of tr4ditional faith, the problem of incullur<ltion, •lnd presents p(1storal guidelines to renew ca.techesis arld make it more effective. Catechesis is ''not a matter of repeatJng traditional formulae'' (34). Suggestions are given concerning the order in expounding. the material (46), the inductive ~nd deductive methods (72), experience and creativity (74,75)'. plans fo1· pastor•ll action (90), clc. Many local churches 'fOrked on their catechis•• in the light of this Directory. Only the restorationist moud at the time of the Synod of 1985 can explain the reversal of �16 this decision of Vatican II. The product, the CCC, gives us d wealth of quotations of the Council, but its spirit seems to have disnppeared. The issue of aggiorndmento which was so central at the time of Vatican II makes place for the •• guarding of the deposit" and Council texts are made to serve as proof texts to show that indeed nothing changes under the Roman sun. It is o very precarious task to illustrate this point because may fall in the same trap and also start quoting proof texts. The Council documents are to a large extent compromise texts because 2400 bishops had to arrive at a consensus which could only be reached by making sure that the ideas of a minority were also represented in the final draft. As a result of these compromises, an "exegete" of the Council will be able to show that the documents contain two ecclesiologies, two mariologies, two theologies of revelation, of the priesthood, and so on. Who or what will decide about the correct interpretation? The answer to this question is a matter of seurching for the Spirit of the Council. The bishops were not invited by John XXIII to come to Rome to repeat what they already knew. Their task was to bring the Church in step with the changing world. An interpreter who ~5ccepts this pr.inciple will look for what is ne ..· in <l text. In a few examples I exdmined some of the CCC's quotations of the Council in the light of possible alternative ideas which stress the need of renewat. 25 I already mentioned how the CCC manipulates Dei Verbum back in the direction of the pre-Vatican II hierarchical model by tr·eating the magisterium before mentioning the people of God (84-95). It also affirms that "Jesus perfected revelation by fulfilling it"' and hence revelation is closed (65-66; cf. O.V. ~). By studying Gdudium et Spes and NotrtJ Aetdte, the CCC could have said instead that revelation was disclosed in a pllrticular direction. God wds o.1nd is still revealing him/herself in the signs of the times and the great religiou.s traditions of our world.· In its ecclesio!ogy, the Catechism faithfully follows the text of Lumen Gentium but a close scrutiny will show that some key issues of the Council are ot the Church, hardly mentioned: dggiornamento, the rcformabi lity plurality of ministries, }Qcdl churches, ecumenism, �17 ~nd so on. A faithful interpretet· would link up Lumen Gentium and point to the model of the Church as servant, in dialogue with the world. This dialogical structure of G<>.udium et Spes in which the Church teaches but also learns is replaced by a mono loguc. The Church is very much teocher and guardian, and by Clturclt, we hacl better understand the mdgisterium. Even Avery Dulles got impatient and "wishes that the q•1estions of papacy, episcopacy, collegidlity, and mdgisterium could have been discussed more thoroughly and less frequently. 26 Gaudium et Spes and The abundant quotations, with John Paul II as record holder, dry up when we reach present-day theology. The fifth critical issue of the CCC which flabbergasts many commentators is the total absence of the insights of the renew<>./ of theology. In the Index of citations of "Ecclesiastical Writers," after the Church Fathers (Augustine, 88 quotations) and St. Thomas (63), we get to John Henry Newman (4) and Therese of Lisieux (6). She must have been the latest figure in modern theology. H. Kling laments that "thirty years of contemporary Catholic theology( ... ) are simply ignored." 27 Wi II iam C. Spohn has another explanation. ' ' I t appears that its author h.,s slept through the last thircy years of development in the field of chr·istian ethics." 28 Some of my examples to illustrate the simplistic use of Scripture Trc1.dition <lre at the same time good exrlmples of a theological enterprise which wants to keep the old dogmatic positions intact. Let me add the example of creation and original sin which are treated by the CCC by totally overlooking the changes which have taken place in our modern world view. Monogenism is taken for granted (360). Pius XII must have said the final word on this issue. Th~ idea th~t Gad can be at work within the process of evolution and the <\IH.I procreative activity of parents never enters into the mind of the authors of the CCC. Nco-Platonism remains the rule by stating ''that cv~r5' spiritual so•ll is created immediately by God it is not 'prod11ced • by the parents - and also it is immortal" (366). Adam m11st have been credted as 4 sort of superman bec4~se he had a few superndtural gifts and he did not have to suffer and die (374378). "This entire harmony of original justice. foreseen for man in �!8 God's plan, will be lost by the sin of our first parents" (37?). The CCC quotes Rom 5:12 in the right way: "death spread to all because all have sinned (instead of: in one man ... ''in whom all have sinned"), This new critical translation does not stop the CCC from quoting the Augustinian and Tridentinc view of origindl sin. Everything got lost indeed and we ended up in a fallen state inherited from our first parents (396-409). This stain of sin is removed by baptism although certain consequences of sin such as concupiscence remain (1257-1264). w·e become partakers of divine nature (1265) and members of the Church which mean that we are called to be subject to others ( ..• ) and 'to obey and submit' to the Church's leaders, holding them in respect and affection" (1269). The non-baptized will have to use the backdoor to enter in our Church: through the baptism of blood or desire (125860). Children who have died without baptism are not sent to li~bo ~y this new Catechisoa, although i t does not dare to affirm that they will be saved-- we can only "hope"(l261). The reader of these passages on creation and original sin will hopefully come to the conclusion that we do not need the CCC. We ·already got this doctrinal information in the Baltimore Catechism. My sixth and last point only draws th~ conclusion from l'his failure of the CCC to integrate the insights of the new theology. The Catechism is completely out of touch with the present-day ~orld. I mention a few glaring examples. Only a male, celibate bunch of clerics, enclosed in the patriarchal ecclesiastical world, could produce a ''Universal'' Catechism. in sexist language. The American bishops tried to tell them. An American priest, Douglas Clark, made an official translation using inclusive language which wos approved by the bishops of the English-speaking countries. It was of uo a.vo.il. Rome insisted that an Australian Archbishop, Joseph E. D'Arcy, produce a revised deliberately sexist text which was finally printed in 1994 after a delay of more than one year. I t is hard to laugh when confronted with a caldooity, yet managed o few smiles while reading some passages of the Catechism's patriarchal spirituality which tells us ''to be perfect as our F~ther in heaven'' (2013). already mentioned the text of Ambrose �19 instigating humankind to become ''king, governing himself with suitable rigor, refusing to Let his passions breed rebellion in his soul" (906). We get more of this patriarchal literature in part three and four. "The divine fatherhood is the source of human r.,therhood, •• (2214) mothers are apparently not included. Indeed "fiJi~ I respect is shown by true docility and obedience. My son, keep your father's commandments ..• " (2216). Women get a consolation because ~lary is the paradigm of such obedience. "God choose those wl1o were considered powerless and weak to show forth his fdithfulness to his promises." Follows a list a women of the Hebrew Bible, among them Judith who showed .. her powerlessness and weakness" by behe<"\d ing poor HoI o fernes, the Assyrian genera I besieging her~ hometown ( 489). The Tridentine reaction against Luther produced a defensive Roman Ca tho 1 ic Church which deve I oped into an eocl osed fort['ess, besieged by the many "isms" of our modern times. A regrettable consequence hds been the Church's culture-blindness which made .her fail in the outreftch towards the great cultural and religious tradition of Asia. Vatican II with its ideas of local church, inculturation, dialogue ""ith world religions, and so on is turning point. This was fo 11 owed up in some great documents, a !Dong them Evangeli i Nuntiandi of Paul VI and Catechesi Tradendae of John Paul II. The pope also established the Pontifical Council of Culture. I really wonder what this whole evolution means when we suddenly have to redd in a Catechism, presented as "a sure norm for teaching the faith" that inculturati.on is only an "adaptation" (24). Did the authors not read the statements of John Paul II who sees an "organic and constructive link" between Christianity and culture? "The synthesis between culture and faith is not just a demand of culture, but also of faith. A faith which does not become culture is a faith which has not been fully received, not thoroughly thought through, not fnlly lived out."29 I takP. the issue of faith and science as a final example. lie are informed by the CCC that "although faith is above reason, there can never be any real discrepancy between faith 1 and reason. ( •.. ) Consequently, methodological research in all branches of knowledge, provided it is carried out in truly scientific manner and does not �20 override moral laws, can never conflict with the faith ... " (159). The CCC must have forgotten that it took only four centuries to clear the name of Galileo. In the third part on ethics, some issues are treated with sensitivity for what is happening in the field of medicine and psychology. The way the issue of euthanasia is handled is a good example (2276-2283). The CCC also integrates the main insights of the Church's social encyclicals. In most cases, however, the CCC tot~lly overlooks modern science. The deposit of faith is above reason and hence can overrule How can there be conf 1 icts when our faith scientific insights. possesses"the answer? The question remains whether the readers wi I 1 "buy" some of the simplistic solutions of the CCC, e.g. in its creation theology and sexual ethics. With Gaudium et Spes, we who wrote "try to those the Catechism did not deplore that collaborate with men and women we 11 versed in the other sciences. Theological inquiry should seek a profound understanding of revealed truth without neglecting close contact with its own times." (G.S. 62) The Reese commentary of 1990 ends its study with how "Practitioners look at the Catechism." The three <>rticles are almost a cry of despair. William O'Mally, a specialist of calechesis for adolescents, points to the poor treatment of christology and concludes that "if the overall thrust of the Catechism were successful, our schools would turn out many loyal conformists but not a single apostle. The Catechism thus can be read as a call not to shepherds but to sheep." Should catechists struggle through th~ Catechism? ''I find it not just unhelpful for its ultimately intended audience, but a positive obstacle?" 30 This leads us back to my initial sacrilegious question. Conclusion: The CCC, a blessing or a curse? conclusion of my "biased" reading of the CCC is quite do not consider the c.1techism to be d handbook of theology, and much less of catechetics. Does this medn that it cannot be of some· help as a reference tool? In reading the The obvious. �21 Ciltcchism, I found useful informntion in some parts, yet' I .,auld not rccornmend it as a reference book because too many things are misleadinR for a non-professionally trained theologian. With Francis J. Buckley, 31 professor of religious education, I sum up my own list of criticisms which developed in part II: the structure is constricting - the use of Scripture misleading - the use of Tradition ahistorical the reading of Vatican II selective - the theology outdated- and finally, it is totally out of touch with the presentday world. " I t is a plant grown in a hothouse,( ... ) too fragile to survive the chill winds of modernity. It cannot bear the fruit needed to nourish and strengthen the Church to meet the demands of our times." 32 As a reference book, I do not recommend it for a non-specialist, but does this mean that it is a curse? For the moment, it is indeed just a reference work and to boot, even a bestseller. ''The Holy has called the Catechism 'a gift for the Church,' not a straitjacket for the Church." 33 And yet, I am afraid that it can F~ther become a straitjacket and a curse if it will be used by the "aul:horities" to discipline theologians and catechists. Tl1cologiarls are trying to survive during the lean years of the reign Most of them better retire if fidelity to the of Cardinal R~tzinger. CCC ~ill be imposed. Catechists have also been exposed to present-day theology. They too will end up in a very unhealthy situation if they suddenly wi II have to unlearn in order to teach the wrong things to their students. "We foster within the Church herself mutual esteeiR, reverence, •lnd harmony, through the filii recognition of lawful diversity. ( ... ) Hence, let there be unity in what is necessary, freedom in what is IJnsettlcd, and charity in any case" (Gdudium et Spes, 92). A powerful institution, in the process of strengthening its control over ~eople, needs a unified ideology which it imposes on them. People who think are not welcome; the leadership will do the thinking for them. Leonardo Boff was not exactly rewarded by Rome for applying this insight to our supernatural mother Church. In the same vein, H. KUng believes that "the universal catechism comes in the w.lke of <1 ...,hole scr~ies of curial documents which show that in Rome what is wanted is not freedom in diversity but rather merely �22 subjection to a single party line. ( ... ) What in contrast we urgently need is truthfully to make present the cause of Jesus Christ in and through .th~ various peoples and. cultures of this planet, and to translate the original christian message convincingly for our contemporary world."3 4 Why are we afraid? Pope John Paul II, in his bestseller Crossing the Threshold of Hope, tells christians: "Be not afraid!" An institution which is afraid of the modern world disciplines its followers and brings them within the safe hav~n of a. strongly centralized o.nd unified fortress .,..ith one leader, one I i turgy, one body of law, one theological ideology. The C~tech ism is a book written by people who dre afraid. Its messo.gc is stale. It misses the daring of the prophet of Nazareth. Christians will hopefully not be caught again in the constrictive view of Church hierarchs. Our master set us free. Why should we ""be afraid of the truth about ourselves, be afraid of fellow human beings, be afraid of earthly powers and oppressive systems, afraid of God?" 35 FOOTNOTES: 1) Salvatore Putzu, ""The CCC and the Catechisru of Trent, •• Docete, 17,77 (April-June, 1994), 6. 2) Articles published Nouvelle in Revue Theologiquc, vol. 115, The Universdl Cdtcchism Reader. San 1993. 3) Thomas J. Reese, S.J. (ed.) Francisco: Harper, 1990 (abbreviated: 4) Hsgr. J. Honore, Reese) l'Eglise Catholique," .Nouv. '"Le Catechisme de Rev. Theol. 115 (1993), 3-18. 5) 6) Reese, op. cit. So11e of the publications we used 21-26 and '94), the June 4, Marthaler, Catholic Harth" I er. 1994), Berard Church in this study: Chicago Studies (vol. (cd.), Introducing L (N.Y., Paulist Press, The Tablet (May 33, the 1994) no.1, April Catechism of Abbreviated: �7) The Catechi.sm, Brennan Hill and William Madges Cocunentory (Mystic: intelli~cnt commentary in which the new theolugical in Twenty-Third Pub!., Highlights 4nd 1994) produce ~n Catechism starts to contain insights which can hardly be discovered in the brackets refer to 2,865 paragraphs of the text itself. 8) The numbers in the CCC. 8A) In a colloquium of rccommend(.!d Quevedo, "Asian Realities Educ-1tion," FABC, 9) the FADC, the theological as in: Toward a ctnd "reflection-action spiral" method. Cultures: Curdinal Ratzinger, Implications Educ~tion is Orlando to (Manila: 11) John Paul 12) Docete II lwo authors (cf. inculturazione," 33, (April, '94), the CCC drawin~s pp. quoted by in as "a which 18. Fidei Depositum, 6. in the introduction of the CCC, presents inserting e 23. Nilson in Chicago Studies, fruit of only bishops collegiality" appear as by the 3-4). 13) Ibid, l'•) Cf. The Cologne Declaration of 15) Paul VI, Octdgesimo Adveniens, 22. 16) John Paul II, 17) C[. 20. Cunningham Ibid, and Phan in Harthaler, Boys ~nd Boys in Reese, 5 1•. J~n. 27, 1989. Reese, 31-42., 5. Buckley in 189-190, 196-198; 56-71. Buckley Hdrthdler, 32-42. 19) Their Formc5tion-Oriented ''Catechismo in /'!art.hd I er, 10) Ct. Archbishop 1993). Komoncha.k, 18) Cf. in Reese, 43-54, 193-194; Sloyan in �20) Gerard Sloyan, "Review Essay," 21) Elizabeth Johnson Reese, in in Horizons, The 76. 21 article (199'•), of 169. Johnson still fully applies to the final text. 22) 23) Rowanne Pasco in The Tdhlt>t. 26 ~loy 1994, 662. "Pope John Convokes the Council," of Vatican II, 2~) Ibid, 713 and 715. 25) Cf. Hurray in in W.M. Abbott, The Documents 106. The Tablet, and Buckley in Reese, ~ 19-20, June 1994, 84-92, 721; 190-191; Harth,\Jer, Phan in Dulles, Harthaier, 61-62. 26) Dulles in Reese, 90. 27) KUng in The Tablet.!. 28 May 1994, 664. 28) Spohn in Reese, 29) Address of John Paul 30) O'Malley in Reese, 208-290. 31) Buckley in Reese, 199-200. 32) Nilson in Chicll.go Studies, 33 33) Po 11 ard in Nll.rtha 1 er, 3~) KUng in Th.e Tablet, 137. II in 1982, cf. M<>rthaler in Reese, (9~) 15 and 27. 2. 28 Hay 199~, 66~. 28. �35) John Paul II. Crossing the Treshold 1994), 226. The pope develops a book. We are set free the ··prevailing force" receive true wisdom,'' the which fear of of which Hope as servile believers God of paradox (N.Y.: conclusion fear Knopf, of the before the call God, in order to is ""the beginning of •• the saving power of the Gospel.'' Lode L. Wostyn, cicm Maryhill School of Theology January 1995 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 6 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource The cathechism of the Catholic Church : a blessing or a cause? / Lode L. Wostyn, cicm, Maryhill School of Theology. Creator An entity primarily responsible for making the resource Wostyn, Lode L. Date A point or period of time associated with an event in the lifecycle of the resource 1995 Description An account of the resource 25 pages Language A language of the resource English Type The nature or genre of the resource Monograph, books Format The file format, physical medium, or dimensions of the resource Print Subject The topic of the resource Catechisms https://cicmrpdigitalarchives.slu.edu.ph/files/original/3b322ef70c3707b8c1b1dd9c10b15c70.pdf 0a6116569e6091211b717d3d345377f6 PDF Text Text ,, .. ···· ' -. t of th• series TRAINIWG FOR LOCAL MIN.TRE8 Training Assistant Ministers of the Eucharist �Contents ... 1st meeting: MOTIVATION: Why should we undenake this task? SKILLS: Opening the tabernacle. Distributing communion. THEOLOGY: In what way does communion help us7 2nd meeting: SKILLS: THEOLOGY: To whom do we give communion? Do we refuse? The community aspect of the Eucharist. 3rd meeting: SKILLS: THEOLOGY: Purification of sacred vessels. The Eucharist and world involvement. 4th meeting: SKILLS: THEOLOGY: Communion of the sick. The Eucharist and suffering. _ 5th meeting: SKILLS: THEOLOGY: Diverse problems of communion of the sick. Euchariat and the final fulfilment of the world. .6tl\ ·meeting: SKILLS: . -·' . ·.THEOLOGY: Group co-operation among BSiistant ministers of the Eucharill. Tha Eucharist and tha life-style of assistant ministers of the . Eucharist. Appendices: I Other things which auiatant ministers of the Eucharist could learn. II How to Introduce alliatant ministers of the Eucharist. Ill The eelec:tion of candidates. IV The rite for commialoning an assistant minister of holy communion. V Should thosa who distribute communion become Acolytes? VI Tha rite of commissioning Acolytes. �TRAINING ASSIST ANT MINISTERS OF THE EUCHARIST THE TRAINING OF COMMUNION-GIVERS By F. Lobinger No.2 of the series TRAINING FOR LOCAL MINISTRIES Edited and published by the LUMKO MISSIOLOGICAL INSTITUTE. P.O. Box 11. 5410 LedyFrere, S.A. of the SOUTHERN AFRICAN CATHOLIC BISHOPS' CONFERENCE 2nd, enlarged edit1on. 1976. �Introduction For whom is the booklet written? For both the trainer and the trainees. The trainees may use it later to remind themselves of what they have learnt. But it is definitely not sufficient to give the booklet to somebody so that he should train himself with it. Length of meetings: 11& hours to 3 hours, depending on the grasp of the participants and their attitude to time. Of course, the units can be divided so that the course will last much longer. This may often be advisable. We learn by doing. The course deliberately avoids lectures. Problems are usually put to the participants so that they themselves can try to find the solutions. Group work has great advantages. It is already possible if there are only six trainees. It takes longer, we admit. But it ensures that all take part and that they are less likely to forget what they have learnt. Simulation exercises are very important. They give the trainees the feeling of security. Let each one do it. Do NOT interrupt when mistakes are made. Do NOT comment yourself immediately, but let others evaluate themselves before you do so. Theology Is offered not in theoretical form, but in the way it happens. It does not happen in definitions, but in prayers, in ritual. 2 �First Meeting MATERIAL NEEDED : Make yourself flashcards of stiff paper and write on them the short sentences below. Have masking tape ready to stick them to the wall quickly. All should have bibles. Training booklets for each trainee. STEP 1 MOTIVATION: Why do we accept this communion' task of giving The panicipants do not yet have the booklets. Stick one after the other of the flashcards to the wall. dispersed without order. Then ask. which are less good and stick them lower down. ask for the bener ones and stick them up higher on the wall. Do not comment yourself. just ask for comments from the others. There are some of the various motives written on the cards : "We do it because the priest has too much work" "We do it because we were asked" "We do it because it is our task to co-operate in the community" "We do it because every Christian is glad to serve others" "We do it because sacred tasks should not only be done by priests" "We do it so that the others see that not only the priest works for the community" "We do it because the tasks of the community should be shared among as many members as possible" "We do it because it gives lay people a higher status" "We do it because this brings us into contact with many people" 3 �STEP 2 SKILL TRAINING: Op.,Wng the tttiHimecltt ttnd distrib4Aing communion in Church Wtt mttmOrU. this ~~equence I now distribute the booklets); 1. Genuflect in the centre of the sanctuary. 2. Go to the tabernacle and open the door, then 3. Genuflect with your hands joined. 4. Take out the ciborium. carry it with both hands, the lid still on. to the altar and put it on the corporal. 5. Take off the lid and genuflect. 6. Take a host and show it to the congrega· tion, saying: "This is the lamb of God. who ... " llf you have already received communi· on before going to the tabernacle, then the genuflections are ominedl Practice. We go to a table and practise, one by one. Nobody interrupts the one who prectices. No remarks. even by the trainer. When one has completed, the group evaluates first. then the trainer. All discuss the rules for distn'buting holy communion: We stand in a dignified way. We speak the words "The body of Christ" in a dignified way. We only look at the host, nowhere else. l~uss : does your community prefer that the minister looks at the person receiving ?I We enumerate together: the kinds of wrong posture or beha· viour which could occur and should be IMiided. Why? 4 �1. Put lid on clborlum. 2. Go with clborlum to tabtrnaclt, do not genuflect but open the door end put the clborlum In, but illve door open ltlll. 3. Genuflect with nenda)oinad. 4 Close the ooor end' ttke out the key Again each on11 gets 1 chance, end Ia not Interrupted, IYtn Hhi makes a mistake. After each attempt all evaluate, firtt noting the good polntl then improvemonta neceSIIry. Dignity of posture Ia very lmpot11nt. Hesitauon must bo overcome by frequent end repelled prectlcl. We study the following pouibilitin: i. The auistant minilters ere among the c:ongrlgltlon end come forward only at the time of linglng "Lamb of God. , ". Thev receive at the same time 11 the prielt, end under both kinds. After distributing communion, they return to the congregation. 2 They are not among the congregation, but enter together with the priest. and have a special place in the sanctuary. They either accompany the priest on both lidn, but in normal dress. Or they stand 11 1 special place in the 11nc· tuary, coming to the altar during the llinging of the "Lamb of God ... ". 3 They wear liturgrcal dress, come in with the print, and stand always on his sides. 4. Combinations of the three above methods. Method 1 signifies that altar and congregation belong together. Method 3 signifies that local laymen are deeply involved in the Eucharistrc mystery. It also avoids that the priest stands u an rsolated figure in the sanctuary. Mathod 2 dissatisfies those who 5 �feel that hturgtcal dress should be worn by ali who alway~ function together. If different methods are followed on various days the valuable significance of each method can become apparent. Whtch procedure do you and your commumty prefer? STEP 3 THEOLOGY: In what WBY does communion help us? We discuss together: What do you think of M1 Z ? After receiving communion he does not swallow the host. but keep it as long as possible m the mouth. because in this way Jesus will have a stronger influence on him. - What do you think 7 If he asks you: "In which way does communion help me?'· how would you explain to him'- Several of the group try to explain to MrZ. Group-worl<. for 20-30 minutes: Each group studies the following problem and writes down the answe1. If the group is large. they write on large newsprint. if the groups are small. any paper will do The groups try to answer both question~ listed after the prayer below The author of a prayer book has to choose between two prayers to be said after communion. How should he choose? Here are the two prayers: 8 �"Lord, you called us to your table, so that we might follow you. You become our food so that we all might be one in you. Please help us to remain in you so that we may do your Father's will just as you did. Let us never be divided from you or from each other. Amen." "L-ord, you are almighty. If you now come into our hearts, make us holy Christians. If only you could stay with us for the whole day, but we are already glad if you are with us for these minutes. We are so glad that your strong power shines on us in this moment. If only you could be with us for a Amen." longer time. 1. What differences do you notice? Are they important? Why? 2. What can a congregation do to assist members so that the Eucharist becomes a greater help for them 1 What can it do so that Christ's intention is more genuinely fulfilled? Report back: Ask the participants to comment themselves on the differences between their reports. In conclusion, ask some to sum up the most im· portant things they have learnt in the session. 7 �Second Meeting MATERIAL NEEDED: Everybody comes with his bible and his training booklet. STEP 1 SKILL TRAINING: Avoiding discrimination communion in giving First we practice again the opening and closing of the tabernacle. Then: Gtmeral discussion : Every one of us has friends among ttie congregation and also some whom he likes less. How can we show, when distributing communion, that we are not making the least distinction? ... (no facial expression at all; always the same tone of voice; always the same speed of ·action; no looking at people ... absolute equality!. Could you imagine a case when you would have to refuse to give communion to somebody? ... Our rule: If somebody comes forward for communion, it is better to take the risk of giving communion to the wrong person, than to offend anybody. If in doubt, we rather give communion. Refusal of communion to an adult is a very, very rare thing. Even if we think we "know" that somebody is living in sin, let us rather give him communion if he comes forward, than judge him and put him to shame publicly. We can refuse communion to small children when we know that they have not yet received their first Communion. If you think that somebody is still a catechumen, rather do NOT refuse. If a stranger cornea forward, let us not refuae even if we have doubts. We do NOT ak questions at the piece ot communion. 8 �LBck of reverence: Did you ever people coming forward for communion in a very irreverent way7 Can you give examples? .•. Our rule: although we feel highly offended. we will not make remarks during distribution of communion. Also. it people do not open their hands nicely for communion. or fail to open the mouth properly, let us NOT in any way show any reaction. STEP 2 THEOLOGY: The community apecr of lhe Euchllri$1 (If you cannot take all exercises below, select what suits basil Below you find two shon teXIs. They are the attempts of two people who both tried to explain Holy Communion to others. Study the two explanations and com~re them. "Jesus Christ allows you to receive his body and blood. When you receive Him. then think only of Him, of nothing else and of nobody else. In communion Jesus comes to your hean. He is concerned with you and with nothing else. So you, too, should be concerned about nothing alae and nobody else. Do not even look at your neighbour. Think and pray as if the others were not even there at all. The best would be if you could receive communion alone, although this can hllrdty be done. Always imagine thllt Jesus comes to you as a lone visitor and wants to be alone with you." "Jesus Chrilt gave his body and blood to the group of the discip~ when they - . together around one table. He wanted to make them one with him, end one with ·uch other. You individually lhould become fuU of Chriat's apirlt of self-giving. but allo your whole community lhould become motivated by this ..,m. Therefore, when rec*ving communion. pray for youraelf, for the one neXI to you, and for the whole community. When you -lk beck to your piece in Church ett. communion, be mindful CJf Chrilt In you, but be IIIIo mindful of Christ in the one walking before you 8nd IWIIt to you. Only by being together you - truly In Chrilt... • �What IS the main difference between the two e•planatoons' Point out the phrases which show thos difference. Is the difference imponant7 Why7 Common bible study. I All should have bibles! Each one reads for himself Jo. 17: 1-26 and notes down on a piece of paper the numbers of the verses in which the unoty of believers is stressed. Common bible study. All read Mt. 5: 21-26. Make examples which are commonly happen1ng today where such reconciliation should take place before communion. Make other examples where the rift is less serious and it is sufficient to be reconciled in the hean. !Avoid local e•amples which could point at cenain persons!. Gtoup-wotk : List several practical steps through which a congregation could express togetherness and reconciliation at the Eucharist Design a shon prayer which _you could say together with a sock person receiving communion in the home. a prayer wh•ch expresses the unity idea although there are no other people present Mote advanced gtoup·wotk: Study GAUDIUM ET SPES I Vat. Ill An. 24, and point out what motives for un.ty are given .n that text. 10 �Third Meeting MATERIAL NEEDED: Bring a ciborium with you, a purificator, a cruet which is used for water. STEP 1 SKILL TRAINING: Purifying the ciborium. Ot~r problems. Explain: Since we believe that the holy host is not bread anymore but the body of Christ. we do not throw away any small particles which could be left over after communion. Therefore. when the ciborium is empty after communion we check whether there are any small particles left. Usually there are. If there is still the chalice of the holy blood on the altar. then we take the small cloth called a purificator. wipe the small particles of communion into the chalice. then we pour water into the chalice and drink. After this we wipe it dry with the purificator. If there is no chalice (e.g. if there was no holy Mass) then you can pour water into the ciborium and drink it, drying it with the purificator afterwards. If you bring holy communion to the sick you should also check whether there are any small particles left. If so, receive them yourself. Do not give them to the sick person. If half hosts or other larger pieces remain over, you do not put them into the tabernacle, but receive them. If many hosts remain over, you leave them in the ciborium and put it into the tabernacle. Or you transfer them into another cibonum. If only one or two hosts remain over, you need not put them into the tabernacle, out consume them, reverently. If vou bring communion to several sick people, but do not find them all and one or several hosts remain over, you consume them yourself. You do not have to bring them back to the tabernacle. 11 �What IS the main difference between the two explanat1ons' Point out the phrases which show th1s difference. Is the difference imponant? Why' Common bible study. I All should have bibles I Each one reads 1or himsel1 Jo. 17: 1·26 and notes down on a piece o1 paper the numbers o1 the verses in which the un1ty o1 believers is stressed. Common bible study. All read Mt. 5: 21·26. Make examples which are commonly happemng today where such reconciliation should take place be1ore communion. Make other examples where the rift is less serious and it is suH1c1ent to be reconciled in the hean. !Avoid local examples which could point at cenain persons!. Group·work : List several practical steps through which a congregation could express togetherness and reconciliation at the Eucharist Design a shon prayer which .vou could say together with a s1ck person receiving communion in the home. a prayer wh1ch expresses the unity idea although there are no other people present More advanced group·work: Study GAUDIUM ET SPES I Vat. Ill An. 24, and point out what motives lor umtv are g1ven 1n that text. 10 �Third Meeting MATERIAL NEEDED: Bring a ciborium with you. a purificator, a cruet which ie used for water. STEP 1 SKILL TRAINING: Purifying the ciborium. DtMr probJ.rm. Explain: Since we believe that the holy host is not bread anymore but the body of Christ. we do not throw away any small panicles which could be left over after communion. Therefore. when the ciborium is empty after communion we check whether there are any small panicles left. Usually there are. If there is still the chalice of the holy blood on the altar. then we take the small cloth called a purificator. wipe the small panicles of communion into the chalice. then we pour water into the chalice and drink. After this we wipe it dry with the purificator. If there is no chalice (e.g. if there was no holy Mass) then you can pour water into the ciborium and drink it, drying it with the purificator afterwards. If you bring holy commumon to the sick you should also check whether there are any small panicles left. If so, receive them yourself. Do not give them to the sick person. If half hosts or other larger pieces remain over. you do not put them into the tabernacle, but receive them. If many hosts remain over, you leave them in the ciborium and put it into the tabernacle. Or you transfer them into another cibonum. If only one or two hosts remain over, you need not put them into the tabernacle, out consume them, reverently. II you bring communion to several sick people, but do not find them all and one or several hosts remain over, you consume them yourself. You do not have to bring them back to the tabernacle. 11 �ASK MEMBERS OF THE GROUP TO PUT THESE PROBLEMS TO EACH OTHER TO MAKE SURE THAT THEY KNOW HOW TO DEAL WITH THESE SITUATIONS. STEP 2 THEOLOGY: Eucharist and world involvement Group-work, for 20 minutes: Each group makes a list of things in whir.h Christ who lives among us, is interested today. Display the two lists. then: Combined work-session: Below you find two prayers after communion. taken from two different prayer books. St_udy them and compare them. "Jesus Christ, you live among us. You want us to work with you for the improvement of this world. We ere in you and you in us. Help us to be your witnesses in this world of confusion. Help us to build your kingdom among men. Help us to uplift the downtrodden, to free the enslaved. to bring happiness where there is sadness, to seek truth where there is false· ness. Live in us and be with us in all our work. Amen." "Jesus Christ. you are in our heans since we have received you in commu· nion. We believe that you are present in us now, you the true God and true man. Remain with us so that we do not fall victim to this world. Save us from this world and pre· serve us. Help us to think of our eternal home so that this world cannot attract us. Help us to long for you only and for nothing else. Protect us all the time so that we will avoid all sin today. Amen." Which is the main difference? Is it imponant? Is there anything wrong or is just something missing? l:Z �Compare the list you made first (In what is Christ interested today?) with the two prayers. Think of the various kinds of people pr-nt at Holy Mladults. youth, children. workers, students, spontll'll8n, old people) and the good goals and the problems they have. If you have time, make a list of them. Then ask yourself: which of these goals and problems are related to Christ? If you find that many are related to him, should this not also be elCpressed in our prayers at the time of holy communion? Because - do not receive an inactive Christ, or a disinterested Christ, but the Christ who is the centre of all creation and all what is going on in it today Fourth Meeting MATERIAL NEEDED : A pylC used for bringing communion to the sick; bibles and hymnbooks; a small table: a bench to represent the bed of a sick person. STEP 1 SKILL TRAINING: Communion for the sick in a homtJ. Let us together study the outline given below of the rite of bringing communion to the sick. This rite was published in the new Roman Ritual. It is not a rigid form, but a suggested procedure which can be modified according to the circumstances. t3 �The mimster who brings Holy Commumon to the house greets in a warm and personal way: ''Peace be with thia hOUM and with .. of you." He puts the sacrament on a table. All kneel for some time before the sacrament, either in silent adorat1on. or singing a hymn of adoration. The minister then inv1tes the sick person and ali present to an act of repentance: ''Brothen and sisters, let us be ~I of our .-.s, so 1hat we may be wor1hy to take part in 1hilaervice of Holy Convnunion." After a few moments of silence: . "I confess. . . " The m1n1ster concludes: "May almighty God have ,._rcy on us, forgive us our 8ina, and lead us to eveliasting life." One of those present or the minister himself now reads a su1table passage from Holy Scr1pture: e.g. Jo 6, 54-58. Jo 14. 6· 7, Jo 15. 4-5; Jo 15, 10- 14; 1 Jo 4, 10-13 l he M1ruster 14 "To prepare ourselves to receive the Body of Chrtat let us now pray together as our Lord taught us: Our Father. .. " �Showrng the Holy Sacrament to the faithful he says: "This is the Lamb of God, who taU. away the-.. of the world. Happy are thoM who are caled to hisaupper." Response. reception of communion, and purification of the pyx as usual. A period of sacred silence may then be observed. In conclusion, the minrster prays in these or other words: "Let us pray. Lord, Holy Father, almighty andetamaiGod. We trust in you and pray for our dear brother (siltar), who has just received the most holy Body of Christ your Son. May the reception of this great 88C1'81Mnt be of help for mbl and body, both now ...cl for life everlasting. We 88k this through Christ our Lord." hie,..._, "A...n." The minrster then invokes the blessing of God, srgnrng hrrnself and saying: "May almighty God blaa U8, the F.._., the Son, and ... Holy Spirit." "An.n!' 15 �The above rite is taken from the Roman Ritual with permissible adaptation of items like greetings and prayers. It i~ possible to use other biblical forms of greeting, and other forms of leading the assembly to repentance and convers1on We may inv1te all to ii shared Prayer of the Faithful after the reading. Also the prayer after Holy Communion can be shared by all. A hymn may be sung after communion and at the end. The final blessing may be enriched. especially by asking God to bless the sick person with health and trust. Let us now practise such a small home celebration. Two of the trainees prepare themselves for a few minutes. Then they conduct the service. while one of the others plays the sick person and all others the relatives and neighbours. We never interrupt, even when mistakes are made. We evt~lullte : What was well done? Whet should be improved? Was it always dignified? Did thay ever hesitate? Did they give active roles to the assembly? We give two others a chance etc. STEP 2 SKILL TRAINING: Preparations for bringing communion to the sick. The trainees have already practised the communion service in the house and have now a bener understanding of the preparations which ere needed. We discuss. Which is the best time to bring communion to the sick 1 If it is Immediately af1er Holy Mass. how and when 1hell the holts be put into the pyxlesP 115 �Wnen shall the assostant ministers leavo for the sick7 How ao they carry the PY•? What should they do if they meet friends on the way to the sick7 Could other emergencies arise on the way? How do you ensure that the family is prepared for your coming? In your message to the family of the sick. what preparations do vou ask them to make? What do you ao if you cannot find the sick person? Let us now practise the taking of the sacrament in the Church. according to the way which we found best for our situation. If it is goinp to be done immediately following Holy Mass. the trainer plays the part of the priest, while two or more trainees act as communion-givers. We usc non consecrated hosts for practice. If communion does not follow Holy Mass. they practose also the part of going to the tabernacle. Some unconsecrated hosts can be put next to the tabernacle for practice. We practise all steps until the leaving of the sanctuary. Evaluation. STEP 3 THEOLOGY: Eucharist and suffering (Select suitable exercises from those given below! Bible study lin common or in groups). Study Lk. 22: 1S-20 and note down on a piece of paper which verses or which words indicate that this meal has something to do with the suffering of Jesus. Bible study lin common or in groups or es home work!. Study the passion according to Luke 23: 26~ and note down on e piece of paper verses which show that Jesus is en example to Christians in suffering. Split up for group-work. Design a prayer which you could MY with a sick Christian to help him or her preparing for communion. 17 �Compare the rwo prayers, tekrm from rwo different prayerbooks: "Lord Jesus, you are powerful. You can heal all those who are suffering. Please take away our sickness and suffering through receiving your body and blood. May your holy communion be a powerful medicine which overcomes all illness. We promise you that we will obey your commandments in gratitude for your help. We trust in your help with our whole hean. We trust ·in nothing else than you since you alone are Lord over all people and all things. Amen." "Lord Jesus; you are our leader. You showed us how we should live and how we should suffer. We wish to live with you when we are healthy and when we are suffering. Through receiving your body and blood we wish to unite ourselves with you so that we can bear our pain like you. The body which we receive in communion is the body with which you· suffered for us Help us all to be united with you. If it is the will of your Father. may we also receive your healing power. so that we can again serve you with all our mind and body. Amen." Discuss together or in groups: which are the spiritual difficuhies of a sick person? List them. List also difficuhies which arise for people of a specific culture or milieu (e.g. if people tend to be materialistic, or if they tend to be superstitious, or tend to stop praying when sick. or tend to look for people who caused their sickness, or doubt the goodness of God, or cannot imagine his presence anymore etc.} Then discuss which of these difficulties could be related to the example of Jesus and to receiving holy communion. 11 �Fifth Meeting MATERIAL NEEDED: Bibles. STEP 1 SKILL TRAINING . D1verse problems D1scuss rogerher : It ts possible that you arrive at the sick person and notice that he or she has fallen unconscious. What will you do? I Do not gtve communion. but lead the relatives in prayer). What shall we do if we arrive and notice that the sick person is deltrious. not talktng sense anymore, but able to eat? llet us not give communion. Lead prayer). Why do we act like this? . . . . . Discuss. I Because communion does not help through physical contact, but through conscious panicipation. It is like a celebration, which needs your attention. your consent. your emotions, your inner agreement with what is said and donal. It is possible that a sick person is fully conscious. but has difficulty tn swallowing anything dry, because the mouth is so dry. What can be done? IGtve communion and immediately afterwards give water to dnnkl. What other difficulties could you expect? . . . . . Discuss. It may happen that the sick person forgets that you are not a priest and asks for confession. What would you do?. . . . . !Say: the prieS1 is not here. but let us ask together for God's forgiveness and we are sure He will forgive us. Then lead the sick person carefully in an examination of conscience. mentioning only in general sins against God and neighbour, then lead him in prayer for forgiveness and then give communion. The usual case will be that the sick person does not live in very t9 �grave sin. Therefore it is better to proceed as above and not leave him without communion until the priest comes one day). In what cases should you advise the sick person to ask for the priest to come and anoint him or her?. . . . . Discuss. (The anointing is no longer called "extreme unction" and should therefore be given to all who are very ill, or very old. You need not wait until there is a real crisis. For more explanation see the training booklet on care for the sickl. Discuss also problems which will arise if you bring communion to somebody who is in hospital. especially if the person lies in a big ward. LET US BECOME FAMILIAR WITH TtiESE PROBLEMS BY REPEATING THEM: LET SOMEONE POSE A PROBLEM AND ANOTHER SOL V~ IT. We then repeat practising what is most difficult. STEP 2 THEOLOGY: Eucharist and eternal fulfilment Group· work for 3045 minutes. Each group reads Is. 25:6-9 (if there is time, also Apoc. 21: 1-8) and tries to say how each of these texts is related to our celebration of the Eucharist today. Report back. Compare reports. Then: Compare these two explanations of Holy Communion: 20 �"In Communion we are united with Christ and with each other. This celebration reminds us of a much greater one which is still to come. It is the everlasting feast which will be celebrated when God's king· dom is completely fulfilled. Then all men will be one with God. This vision gives us hope. It also gives us the power to carry on working for the unity among people who are so d1sunited. This hope makes us move, so that people get to know God, get to understand how wonderful he is, and begin to accept h1s invitation already today. This hope also gives us new confidence. that it is not in vain to carry on improving this world. Because all creation will be included in that eternal feast of God." "In Communion we receive Christ· who is our way to heaven. When we receive him. we feel in us the desire to be with him and to have nothing to do anymore with this world. In communion we become convinced that all that is around us is worth nothing. It will all pass away and the less we were involved in it, the better. All we have to do here on earth, is to prove worthy of being admitled to heaven. While we undergo this test on earth, Holy Communion conti."· nually reminds us that all earthly things are not our concern. Holy Communion is like a finger. which points to our true home. which is heaven." What is the main difference~ If you lead young people of today, why is it important to explain correctly what "hope" means~ Is it wrong to speak of heaven with young people? Make a list of good goals tor various types of people !if you have made it already, take it up again) and see whether they have anything to do with the vision of the final kingdom. As we saw, there is a wrong and a right way of connecting the Eucharist with heaven. Can you describe them both? Split up in groups. Design a prayer you could say with a dying person. Try in this prayer to lead to hope for eternal life. 2t �Sixth Meeting STEP 1 SKILL TRAINING: Co·operlltion of 11H 11ssistant ministers of the Eucharist. Practise again difficult pans, e.g. a house service. PIYS#Int this story: In the village X there is a Christian community. It has four communion-givers. Dlamini family does not however agree well with communion-giver Dlamini and therefore sends lor Mrs. Mkhize. She follows a different procedure when giving communion and there is now endless talk whether she is in fact making a new ritual of ber own in order to show that she is cleverer than the others. The other two communion-givers dislike this and say they hava no time anymore. The congregation dislikes these quarrels and prefers not to send for anyone. Father wants to I!PPOint new communion-givers, but the old ones are against this. So, for three years there are no communion-givers. Group-work: Whet should be done in order to avoid such problems from the beginning? Report back 11nd discuss together: Would it help if always two together bring communion and never one alone? Would it help if we often have meetings and practice so that we always follow similar rituals? Would it help if we make a plan which regulates who distributes communion in Church, so that no one is left out and no envy arises? Would it be advisable to bring all difficulties to a meeting of all communion-givers so that all people would realise that we work together and cannot be divided? What other suggestions can you make? How often do you suggest you should meet for ongoing formation? How do we get new candidates for this work? 22 �STEP 2 THEOLOG~·. Personal w1tnes~ of ass11;tant mm1sters of the EuchafiSt G1oup work. Make a 11~1 of reasons why Chnstrans would rightly be upset when they see that the pnvate life of a comm11'""~ qiver is no1 good Report and 01scuss1on: What must a communion-giver do if he realises that he has misbehaved in such a way that people would be shocked? Are there any ways rn whrch we can help each other to lead a life worthy of our task' Whar types of compra•nt5 agarnst commun•on-givers should be re1ected' 81t>le stucf\' m groups: leach one should have a bible) Study chapter 7 of Matthew and write down the numbers of verses wh•ch remind priests and communion-givers that the kind of life they lead is important. 23 �Appendix I What Other Things Assistant Ministers of the Eucharist Could Learn How to prepare children for their first communion. How to prepare adults who never learnt about the sacraments. Catholics who were never instructed Convert~. Aduiii!Mptil8d in danger of death. How to help lick people IPiritudv and materially. Critical oblervation of our whole Eucharistic celebration: What don it radiate? Why do people come to it? How do they underatand it? Ooeait~pthem? How? What milundennanding8 do they have? Ia holy M- a celebration in our parish? W,hv? Does it build community? Are there auperatitiona? Do young people come? Do they find it helpful, meaningful? Ooea it help the middle-aged men to master their life? Do men hive active roles? Women? Don it to 801ne extent fulfil the intention of Jesus? How does it compare with what other perishes do? �Appendix II How to Introduce Assistant Ministers of the Eucharist The preparation of the whole community is most important. Therefore the best approach is an open discussion with the whole community. If the community is too large for this method. the same kind of open discussion could take place in the many cells into which the congregation is divided. If these do not exist, sermons are the only way of communication, preceded by discussion and consensus in the Parish Council. Only after this stage may the search for suitable candidates begin, their nomination, their screening through the community or at least the Parish Council, and their final selection and the submission of their names to the bishop. Appendix Ill The Selection of Candidates for the Ministry of Distributing Communion Any imposition of candidates from above, without the community, is harmful. It is not only a contempt of the community, but it retards community-building, because it proves to the community that it has nothing to say. It is the right of the community to submit candidates. Where the congregation is very large. this can hardly be done on parish level, but must be done on cell-level (in wards, or blocksl, where people know who is acceptable to the christian community. �Appendix IV The Commissioning of Assistant Ministers of the Eucharist The document "lmmensae caritatis" which instituted the service of communion-govers, wishes that those extraordinary ministers should not just start their work. but should be publicly installed. The meaning of this ceremony is not that they would now be given a special "pow~r", but that those christians be presented to the Lord and to the community for rendering this service. Even if one of them had distributed communion already, through some kind of permission, a public ceremony is still meaningful. Here is the outline of this service: 1. RITE FOR COMMISSIONING AN ASSISTANT MINISTER OF HOLY COMMUNION !ICEL text) 1. The person, designeted by the ordinary or his delegate for the administration of communion, /'flceives the fTIBndete eccording to the following rite. This rite mey be celebl'llted either during Mess or outside Mass, wnh the people present. 2. Aher the homily, which should stress the paston~l reasons for this office in the Christian community, the priest presents the minister-elect to the people in these or similar words: Our brother (sister) N., has been entrusted with the important duty of distributing holy communion to himself (herself) and to his (her) fellow Christians and of bringing communion and viaticum to the sick and to those in danger of death. You, my brother (sister), have been chosen tor an important office and must now strive more earnestly than ever to live the Christian life, to give good example, to take your faith more seriously, and to be devoted to this great mystery which beautifully signifies the unity of the Church and wonderfully brings it about: we who share this one bread become one body in Chrilt Jesua. Since you give the Eucharist to your brothers and sisters in Christ. you must try to practice that fraternal charity which was commanded by our Lord. He gave his body as food to his disciples and told them; "This, then is what I commend you: 'Love one another.'" 26 �3. After tM instruction. the minister-elect stands in fronr of the-celebrant. who aslcs him: Are you resolved to undertake this office of giving the body of Christ to your brothers and SISters for the service and growth of the Church? Mmister-elect: I am. Are you resolved to reverence and care for the Eucharist which you will administer? Minister elect: I am. 4 All srand. Tt1e muusrer·elecr Kneels. and the celebrant mvnes those present to pray: f\.il\ brothers and SISter~ let u5 pray to God our Fathe< that this our brother (sister, chosen to adminiSter me Body o: Christ may be filled with his blessing All pray silently for a bnef peflod. Then the celebrant continues: Father of mercy, source of all grace and blessing. bless ~ this our brother (SISter). May he tshel faithfully distribute the Sacrament to h1s I her I brothers and sisters. be strengthened and comforted by it. and one day be found worthy to share in the everlasting meal of heaven. We ask this through Christ our Lord. R AmP.n. 5. An invocation for the newly designated minister is added to the general intercessions. 6. In the procession at the offertory, the newly designated minister brings the vttssel with bread to the altar. At communion he or she may receive under both kinds. 27 �2. RITE FOR THE DESIGNATION OF A MiNISTER OF HOLY COMMUNION ON A PARTICULAR OCCASION 10. It is desireble thet persons who in the cese of true necessity ere designeted on e parriculer occesion es mini$ters of communion recei~ the mendete eccording to the rite whit:h folows. 11. During rtr- breeking of the breed end the mingling, the one who will distribute communion goes to the eher end stends before the celebrent. After the Agnus Dei, thP. priest ble$$Bs him: May almighty God bless you + for the distribution of the Body of Christ to your brothers MinistBr. Amen. 12. Aft., the prittst hes l'fiCtlived communion in the usuel way, he gives communron to the ministM if he is to communicete. Then he gives him the ciborium or vessel with hosts, end both go to minister communion to the feithful. Appendix V Should Those Who Distribute Communion Become Acolytes? To answer this question we first have to explain what Acolytes are. They are lay christians who are solemnly commissioned by the bishop for the following teaks: 1. To anend to the service of the altar end to assist the deacon and the priest in liturgical celebrations. 2. To distribute Holy Communion as an extraordinary minister when pries1 and deacon is not available. 28 �3. Again in their absence, to expose the Bleaed Sacrament for adoration by the faithful and afterwards replacing it, but not with bleaing the P4101)18. 4. To take care of instructing other faithful who by temporary appointment aerve the altar. An Acolyte is normally a voluntary worker, rendering his service without any advantage, out of his christian spirit of service. As we see. he does not do more than a communion-giver. Tha difference is merely a deeper and more solemn commitment. He is not commined for life-time, although this is not excluded. What is expected from him is a dedication, a reliability, and a worthiness which is above that of a "helper". We expect from him, that the priest would not have to look for him before Mass. He will always be present well before Mass begins. The priest will not have to worry whether the other servers are dressed, whether the chalice is correctly prepared. how many sick people will have to get communion after Mass, and such questions. The acolyte will care for these questions without being asked to do so. He will consider it his own duty, since he is no longer merely a "helper". He does not wait until he is asked to do something for the community. It is wise not to commission only one Acolyte for a congregation, but two or more, so that no spirit of monopoly will develop. Besides this. these Acolytes should consider it their task to invite and train many others to serve during the liturgy. There is no harm if commissioned and non-commissioned servers do almost the same kind of work. Appendix VI The Rite of the Institution of Acolytes IICEL textl INTRODUCTION 1. Acolytes ere instituted by the bishop or the tTIIIjor superior of a clerical religious institute. The rite rakes place during Mass. 2. Tha readings arr1 trlken in whole (If' in part from the liturgy of the day or from the texts 54Jggested below. 29 �THE INSTITUTION OF ACOLYTES Clllling of ttr. C.ndid11t11:s 3. Aft11r thll gospel, th11 bishop, we11ring his miter, :sits, 11nd the 11ppointed deacon or priest calls thll c11ndid11t11S: ThoM to ~illltituted in the ministry of acolyte please come forward. The ctmdidlltes er11 celled by flllfTIII, end 11ech on11 11ns-r:s: 11nd goes to thll bishop. b11fon~ whom he makes 11 sign of rt1v11rence. Instruction 4. Th11n Ill/ sit, 11nd thll bishop gives thll homily, which he concludes by speaking to the ctlndid11tes in th#IS#I or simi/11r words: Dear eons In Christ: As people chosen for the ministry of acolyte, you will have a special role in the Church's ministry. The summit and source of the Church's life is the eucharist, which builds up the Christian community and makes it grow. It is your responsibility to assist priests and deacons in carrying out their ministry. and as extraordinary ministers to give holy communion to the faithful at the liturgy and to the sick. Because you are specially called to this ministry, you should strive to hve more fully by the Lord's sacrifice and to be molded more perfectly in its likeness. You should seek to understand the deep spiritual meaning of what you do, so that you may offer yourselves daily to God as spiritual sacrifices acceptable to him through Jesus Christ. In performing vour ministry bear in mind that, as you share the one bread with your · brothers and sisters, so you form one body with them. Show a sincere love for Christ's Mystical Body, God's holy people. and especially lor the weak and the sick. Be obedrent to the commandment which the Lord gave to his apostles at the Last Supper: "Love one enother 111 I also have loved you." 30 �Invitation to Pn1yer 5. Then e/1 ~end. and ths bishop, wirhoul his mrrer. invltl!s the falttduJ to pmy: Brothers and sisters. let us pray to the Lord for those chosen by him to serve in the ministry of BCD!yte. !,.et us ask him to fill them with his tllessing and Strengthen them for tanhful servace in his Church. Ali pray in &ilence for a brief period. PJayer God o1 r:nerc;;. \hral;lgh VOiJt onlv Son ,ou entr.JSteO the bread of Gte fO your C:hureh. Bless ..- our brother.; who have been chosen tor the ministry af acolyte. Giant that they may be faithful In the service of your altar and in ,giving to others the bread -of li1e; !tillY thev grow always in faith and ~Core . .;ltlO so build up your Church. W~ as~ this through Christ our l..ol:d. fl. Amen fMtltu110n 7. Each r:and1daC8 goe:; to ths bishop. 'lfllhQ g/vr!s him a veSS#!I wirh the bread or wina to be con~ted. QIYing: Ta.ke this vassel with bread 4winel tar the celebration of the eucharist. Make your life worthy of your service at the table of the Lord and of his Chufch It �Th11 ecolytll enSWIIrs.' Amen. 8. At the preparation of the gifts, the acotyras (or some of them, if the numbar is larg11J preunt th11 patens with the bread and the chalice with the wine. 9. Thll eco/ytlls rtiCaive communion immediately after tha dii8Cons. TO. In the Mess of institution, the bishop mey direct the acolyta as an extrsordinary minist11r to lielp in giving communion to the faithful IMPRIMATUR + DENIS E. HURLEY Archbishop of Durban 17th September. 1976. ACKNOWLEDGMENT Rite for the lnltitution of Acolytes. Copyright (c) 1976, International Committee on English in the liturgy. Inc All rights reserved. 32 �TRAINING FOR LOCAL MINISTRIES ol wa oMoOtod by tho Dooonmont lor Lav Ml""'riol ond tho ~ lor ~ 1ho Souchern Afnc:en C.tholtc BiMopt' ConferertCA. end il dted end pu~ br thl Uwnllo ~ Thil - &Niitute No. tniM oorin 1 Tnle Training Member~ ol Jult•c:e·end Reconcibetion Groupe. .. Fot nlnwa end rr.,...s Treining Aaliatent Min.erw of the Euchenlt. 32 pp. . fTr.;ning Communion-GivenJ TIM nr. oiiMMutJOn of Ac:ol)orn. . ...••. EXAtZSTPI Ap~ndix: Th• nt. of t:Omm.AIOfting ......,, ,.,_~ of communion for trailttln end ,.;,.,..! .. . EIAI Trein.ng Perish Councillon . . . . . . ..... . For only TramHS C-" tec•v• ttOlltJ A rr•rwng A:;ro150Jw01i:-~rsendpomts .. """'*"S 4 Jun . .,. . . EIXZSTPAI .EIAI Treirung Hymn Leader~. 26 PD Fot tre1Mrs onlr; .EIXZSTPAI Trein~ng Reeder~. 60 pp. . . .. Appendt:x · The rir• of /nsrrrurion of LKtOI'S For Oct . .,. ,,,,,.,s ,,,; tr•nws .......... EIXZSTP.O.l Oct. 71 Leading 1he Communrtv Servtee a:) oo. . . . . . . . . . . . .•..••.••.•• EfXZSTPAI Treinmg for l.~tdmg th• c:ommvrwry 1«'1/fW ,., rM ebSMtc. olan ~ Doc. 71 Tr.. n•ngtor Preech•ng. 80DD For 7 ,,,,.rs and mHttHS mntstftr • For ,,.,.,, end tr•nHs ...... EIAI . EIXZSlPAI Fob. 77 GenefallNderlhip Trenng . F01 train«J end ,..,.,$ ..••..•.. EIXZSTPAI ..77 10 Tr•nmg for the C.rw ot 1he Sick For tr•men On/f. TremN~ r..:r~v• not•~ m ......... EIAI . EIXZSTP.O.l ""'· 77 11 T ra•n'"g Secn.te111 30 pp For ,,.;,_, lllld ,.,,..~ TrMnrng Funeral leaders . For train~~n only. TrMHs rKetW norws in EAIXZSTPI 12 Trei111ng lor Parent Meetmgs. 2S pp Prep.,•non f01 infMII b4ptqm F01 cram., only. get •t of vrwlf/ •~ T,.,.., EIAI .O.ug.71 . EXZSTP.O. Sop, '74 Baa.c Acc:oumancy. 1-0' rr.n.rs ertd ,.,..~. Ac1 W01tbooA: I 13/Jpp. Atuww·book I 30pp. Ac2 Worlfbook// tl1pp An~·bootll tlpp ... E •E Jun. 71 Jun. 71 Ar:J1 Basic Ar:JmtnGtr81•on FOitre~,.,.,•Mirr•rwa. .E Jun . .,. Acl. Ac2.encl Ad1 ...racMW6ooed by Tunwt C~ .,·colebOrationwfth L-o lnot0u1o. Thr( oro oul>liohod by 7-.r C<*go !P.O. Bo• IIllO - r g l bu101o- . - ' " ' " ' L""*•· Tr'"""'O ' " ' - - P - c - . Tr""*''ior _ _ . . . , . w ..•. Trllining tor HarM ~ __ ......,__"" .... ____ _ TrolrWng '"'&.-.-Shoring~. TrolrWnglor~~ . ... ~~ . ...._., ____ , E-......,.x.-.z--.s--. . T•T...,.,A•~.P•.._ .....ho-.. .. - ......... - .... --ol.......-.•-- ~c:.:~~=~-~--10: n.--..~ �Obtainable from : LUMKO INSTITUTE P.O. Box 11 . lady Frere 5410 Cover design by Sr. Johanna, CPS � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 7 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Subject The topic of the resource Lord's Supper—Catholic Church--Handbooks, manuals, etc. Sacraments—Catholic Church--Handbooks, manuals, etc. Title A name given to the resource Training Assistant Ministers of the Eucharist : the training of communion givers / by F. Lobinger ; edited and published by the Lumko Missiological Institute. Creator An entity primarily responsible for making the resource Lobinger, F. Edition Information relating to the edition of a work 2nd enlarged edition Publisher An entity responsible for making the resource available Lumko Missiological Institute Date A point or period of time associated with an event in the lifecycle of the resource 1976 Description An account of the resource 32 pages Identifier An unambiguous reference to the resource within a given context Training for local ministries ; no. 2 Language A language of the resource English Type The nature or genre of the resource Handbooks, manuals Monograph, books Format The file format, physical medium, or dimensions of the resource Print https://cicmrpdigitalarchives.slu.edu.ph/files/original/dec6c7d47017aa3c400ebc5fe3e32f5b.pdf f8362ce52a845a6905e52b346c9524d5 PDF Text Text Understandinq in Filipino Communication Patterns by MELBA PADILLA MAGGAY .a. INS1TI1ll"E FOR STUDIES IN ASIAN CHURCH AND CUJ.niRE �Philippine Ccpyngnl © 1999 Published by !he lnslilule lor S!udres in Asian Churcn anc Cur:ure (ISACC) All righls reserved. ISBN 971-8743-09-X Underslanding Ambigurly rn Frlipino Communrcalion Pauerns by Melba Padilla Maggay, Ph. D. Anwolk by Jess .Abrera 'Oi Masabi ng Derelso' Pinoy Nga! in Sunday Inquirer Magazine Design by Cedric Sison INSTITUTE FOR STUDIES IN ASIAN CHURCH AND CULTURE ( ISACC) 4 Malirls St. UP Village, Oiliman, Quezon City Tel. Nos. 9229420, 9214523, 4352039 Teterax 4352040, 9264432 E-Mail isacc@amanel.nel, isacc@jml.org.ph No Pill~ hs IM>i<al<rl may be reproduoed in 11ttf lam. errer as >etOX c:qoies Cllllttf lacsim1e lheleol. To do so ;sa violation ol arpjlighlllwWICI rnalo!s ~ l81es lallleiO pouble charges rod penalies ll1der said law �Preface 9 Pahiwatig 15 when what you su is not exactly what you get Ambiguity as social maintenance 20 A social calibration 25 Language as power relations 31 Summing up 37 Notes 38 �9 L 6y wCly o( Cl pve{cac.e ong labeled, somewhat dubiously, as a 'melting pot of the Orient', the Philippines, perhaps more than any other culture in Asia, tends to project a film of familiarity to Westerners who naively assume similarity with their own cultures in gross terms. Billed as the 'third largest English-speaking country in the world,' it shows, at least on the surface, a westernized layer to the culture easily displayed by such artifacts as McDonald's hamburgers, English textbooks and newspapers, punk and sci-fi youth cults, Coke and Pepsi and Barbie dolls as shapers of the 'new generation,' a formal democratic system modeled after the American, and a managerial culture structured by the tight, abstract, aggressive and depersonalized corporate ethos of the West. This surface westernization lends a certain facility to interactions with outsiders, misleading them into thinking that one can operate significantly within the culture without having to cross substantial cultural and linguistic barrie~s. This assumption seems to be held in common by personalities as diverse as multinational executives easing their way into the top posts of their firms' local subsidiaries, Peace Corps volunteers eager to get going on their development ~fforts, UN consultants overseeing UN-funded projects, and missionaries coming to commun~cate the Gospel to masses of Filipinos. · �10 ?A.HIWATIG UNDERST;..t~DING A.MBIGU!TY Sensitive outsiders, however, begin to realize that the culture is not as it seems on the surface. A Southeast Asian expert at Harvard once remarked that he always feels at a disadvantage psychologically in dealing with Filipinos. Trained as they are in western tools and systems of analysis, there is no doubt that Filipinos know his language and understand where he is coming from. He, however, feels that there are boundaries beyond which his scientific naturalism could not go- a gothic, spiritistic culture coexisting with technocratic sophistication during the Marcos regime, for instance. Linguistic problems present themselves when words familiar to them in English do nor seem to have the same meaning. A 'hostess' is one who inhabits the streets ofErmira and plies her wares in the flesh trade, nor someone who entertains and hosrs a grand social event. 'Salvage' is nor to save or rescue from damage or destruction as normal English means it, but to do the exact opposite: to brutally kill,- usually political dissidents,- hogrie them and dump them on the wayside. Filipinos who appear thoroughly laundered by western values and who speak in smooth Americanized accents suddenly revert to Tagalog or whatever is their dialect when speaking of feelings or things best left ro the privacy of the in-group, a pattern of behaviour not quite in line with the advertised capacity for accommodation that Filipinos are famous for. There is much to support the observation that while, as an open culture, rhe Philippines is easy to deal with upon acquaintance, it is just as hard to know as Sinite cultures when rhe gregarious civilities are over and one begins to settle. Unlike the inscrutable Chinese or the Japanese to whom the foreigner is always 'gaijin,' the Filipino extends a warm and voluble welcome, sociable and unshy, asking questions that sometimes seem roo personal and forward and goes out of his way to make the stranger feel at home and in familiar territory. He earnestly seeks to make the outsider part of the culture. Yet comes a point when the initi~te senses that the friendly incursions are ·over; ~Hence descends and the Filipino assumes aface that while not altogether indifferent or hostile is stolidly unreadable and impassive. �Il-l FILIPINO COMMUNICATION PATTERNS 11 . ~-···-.--·; " ' - - - - - - - - - - - - - - - - - - - 1-i'~is intractability of the Filipino's interactive patterns tends to be misinterpreted by those used to starkly direct forms of communicating as rather roundabout if not downright devious. J. The Japanese novelist Endo once said that Oriental and Western culmres may go through the motions of communicating; the flow of traffic may lead to the illusion that a cross-cultural transaction is taking place; yet, he says, between the East and the West there is really only silence. 1 Such pessimism over the possibility of cross-cultural understanding may not be something that a Filipino shares, more open as she is to outside influences and able to weave much more deftly the warp and woof strands of her own and other peoples' cultures. Yet there is a sense in which the Filipino is just as hard to penetrate beyond the surface proprieties of her culture. One aspect that foreigners find especially difficult is the very high level of ambiguity in the way she communicates. It is hard to know exactly when a Filipino is saying 'yes' or 'no? when she is offended and when she wants something. It would seem that the interplay of verbal and nonverbal messages is so complex that the outsider is left bewildered, wondering when he will ever have the competence to crack the wall of silence that divides him from the inside of the culture. This intractability of the Filipino's interactive patterns tends to be misinterpreted by those used to starkly direct forms of communicating as rather roundabout if not downright devious. The unstated assumption that the direct way is efficient and straightforward unconsciowly sets it up as a norm against which more delicate linguistic signs are measured. �1<! P;.. r- , '.\';.. 1 , G U r,; D ~ R ST.:..:~ W, N G J.. M BIG Lll T Y In this short paper we take the view that the so-called 'indirectness' of the Filipino's speech habits is actually a function of what I would call a 'high-context' culture, defined as having a high degree of shared meaning, either because of long tradition or an intense level of communal interaction. A 'low-context' culture would tend to be traditionless and atomized, hence the reliance on explicit, elaboratelycoded messages that convey plainly ways of organizing systems in a culture. Oriental cultures, in general, would tend to be high-context (HC), while relatively young immigrant cultures like the US would be low-context (LC). This distinction builds on the anthropologist Edward Hall's definition of 'high-context' and 'low-context' messages. He defines an HC message as "one in which most of the information is either in the physical context or internalized in the person while very little is in the coded, explicit, transmitted parr of the message." An LC message, in contrast, is exactly the opposite: much of the information is vested in the explicit code. 3 Di Ma!abi "'c:1 Devet!o PINOY NGA! ni Jess.Abrera Sunday Inquirer Magazine �IN FILIPINO COMMUf..IICAiiQN l~J'i.en 13 P.).Ti=RNS •omeone f•om alow-<ontext '"""'" ~-· comes to the Philippines, he would find a great deal of difficulty in decoding accurately both verbal and nonverbal messages being transmitted in ordinary social interaction. , . ............ :.,·-~- --- .. -- ........... -.- ... ·~·-··-···,..· :: Since culture is communication, we extend this definition to include that wordless world of symbolic meaning which is shared by all participants in the culture and transmitted from generation to generation through oral and written and other means of perpetuating internal meaning. \'Ve also put forward the thesis that HC cultures would tend to have a high degree of implicit interactive patterns, while LC cultures would tend to be more verbally expressive and explicit. This is pan of the reason why in most LC cultures of the West, verbal expressiveness is highly valued, while silence in Oriental cultures is seen as highly momentous and seminally significant, loaded with a weight of meaning. The deep man is the silent man, while in the West the culture hero is usually the glib, garrulous corporate man whose verbal dexterity enables him to sell everything, from toothpaste to ideologies. This means, in practice,. that when someone from a lowcontext culture comes to the Philippines, he woulci"find a great deal of difficulty in decoding accurately both verbal and nonverbal messages being transmitted in ordinary social interaction. Communication is so implicit that even verbal messages do not mean exactly what their dictionary meanings would imply, and would need to be interpreted as merely a small component of the transaction taking place. While the nonverbal element in the interactions of people in any given culture is usually high (experts in the West put it at 70% of normal adult conversation), it is perhaps higher and much more complex in function in HC cultures like ours. �14 The following aspects of Filipino communication patterns are meant as a starter, preliminary signposts to an ongoing study of indigenous expressiveness. It is merely descriptive, and, in every sense, pakapa-kapa, since we have taken care to start from our context and refrain from being controlled by categories normally used in communication theory as it has developed in the West. The groping for categories intrinsic to the culture's interactive systems has made us for the moment intellectually lost in the world. However, we are beginning to see some trees where we could hang some signs for at least the beginnings of a trail, although we are a long way from getting out of the woods. " ~ sing pahiwatig as a core concept, we try to ~i examine how it operates as an instrument of verbal and nonverbal expressiveness in a culture that is at one accessible and inscrutable to outside observers. Fff£ £·"' It is in the nature of culture to be invisible, presenting itself in recognizable form only in contrast with some other culture. Much of the material in this paper has been gleaned from precisely this contrast. The elements surfaced have risen out of observations gathered from experiences of contact with Westerners. Usingpahiwatig as a core concept, we try to examine how it operates as an instrument of verbal and nonverbal expressiveness in a culture that is at one accessible and inscrutable to outside observers. �wlme1111 wlhlat yo1111 see ms not exactly what yo1111 qet �16 A Filipino happens to find himself in a westerner's house at mealtime. He is asked, "Kumain ka na ba?" He smiles and scratches his head. Casting his eyes on the floor he feels his stomach and says, "Busog ako." Taking this as indication that he does not want anything, the family proceeds with the meal, leaving him alone and forlorn in the living room. Having finished the meal, the missionary goes back to the sala to talk with him for a while. The Filipino stands up and hurriedly says goodbye, grinning earnestly and with some diffidence. It becomes clear once he has gone that he hasn't eaten yet. The foreigner feels guilty at having breached a social norm, wishing Filipinos were a little more able to obey the biblical command to "let your 'yes' be 'yes' and your 'no', 'no."' �~~ FILIPINO CQt.O.~UNIC:O.TIOI-1 P.A.TTERNS 17 ~(:J~,h .omc ""'"''"'·'hi' ""l' w'"ld bc lamili" ''~I Filipinos who have had the experience of being taken at face value by people coming from more straightfonvard cultures. It is also a story that rings a bell among outsiders in the culture who feel frustration at their inability to read accurately cultural cues in spite of some acquaintance with the local language. Undoubtedly, nonverbal cues are perhaps the hardest to learn in any culture. This is so not only because 'body language' is usually uncoded in many cultures but also because: the same: bodily signs and gestures might carry different meanings in different cultures. To 'beat one's breast' in some cultures is sign of penitence, but in Central Africa it is a form of trumpeting, like: 'patting onesc:lf on the back' as English speakers would put it. Remorse: in these parts is expressed by beating one's head instead. Filipinos of the: same sc:x publicly hold hands while: walking down the: streets, a function 9( the: high levc:l of touching in the culture, but to the English and,oili~r Westerners this is a sign of homosexuality. 'It used to be supposed that facial expressions are universal. "The particular visible pattern on the face, the combination of muscles contracted for anger, fear, surprise, disgust, happiness is the same for all members of our species."~ However, this fails to take into account the fact that culture determines whether or not the emotion will be displayed or suppressed, in which settings and on what occasions, and to what degree. �18 ?AHI\\'.t.TlG UNOERST-U:Dlf-.!G AM.BIGUITY A stranger who smiles can be taken as a sex maniac among the Japanese, impolite and brazen to the Korean, or superficial to the Vietnamese.~ What to the American is friendliness may be seen in other contexts as rather forward. A smile to a Filipino can mean anything, from embarrassment to an eager desire to please and not make you lose face. The famous 'oriental poker face' can be occasioned by a deep offense, the need for strict decorum, an intense passion, knavery or great mental or emotional suffering. Interpretation depends on complex permutations of context interacting with any number of verbal and nonverbal signals. PINOY NGA! ni Jess Abrera Svnday Inquirer Magazine �IN FILIPINO COMMUNICATION PATTEAU$ 19 c_ . . ,. dete•m; ••, whethe• ., not the • emotion will be displayed or suppressed, in which settings and on what occasions, and to what degree. Difficulty in reading the 'text' of another culture usually leads to evaluative judgments. In the case above the misunderstanding was elevated into a moral issue: the Filipino was perceived as evasive, somehow unable to come across with forthright rectitude and transparent plainness. The truth was that what looked like waffiing to an outsider was plain language to a fellow culture-bearer: the smile and the scratching and the casting of eyes on the floor meant he was nahihiya and did not wish to be too forward, saying 'I am full' instead of saying an outright 'no' because his culture thinks it is polite and good breeding to be purposely obscure and allow the host to pick up the cue and press the invitation at least three times as sign of earnestness. What to an insider is simply another language system becomes to an outsider a matter of moral concern. It has been said that all cultures are at bottom reasonable. Aspects that on the surface may seem hideous or devious have their own internal logic, as with some islands in the Pacific where men are buried alive in their prime so they would be fit and strong enough to hunt and survive in the afterlife. This is true with communication systems as well. Indirection, or, my preferred word, ambiguity, in Filipino interactive patterns is a function of the very high degree of complexity and elaborateness in Filipino social relations. It is a rich, delicate, and intricate expressiveness born out of a culture whose social grammar and vocabulary is s~bdy and infinitely nuanced. �20 p:.~l\'l.!..'riG 1 -··,~ Ut.::,::P~T.:.":OI'JG A.MeiGUIT'o' a""bi<j"ity ar racial f"ai"'te"'a"'ce I • he importance of pahiwatig can be seen in rhe host of words rhar denote artful indirection in communicating wants or feelings. Patricia de Peralta and Angeles Racelis have catalogued some of these words, ranging from an emphasis on purposive obliqueness: padaplis, pahaging, pasaling, pasagid- all words rhar have ro do with deliberately and calcularedly missing one's aim when firing on a target - ro verbal inferemials whose real object is the overhearer, like pasaring or parinig.6 It rakes a great deal ofpakikiramdam or feeling out to guess tccurarely different kinds of pahiwatig or hints. One kind has to do with sending a complex of messages suggesting hurt or offense, something rhar is usually nor communicared directly. Pagsasawalang-kibo is one way of intimating this. It could mean some failure to live up ro expectations rhar are part of rhe exactions of being relarionally close. Ir could also mean pagdaramdam, a delicate feeling of hurt inside, or sama ng loob, a deeper sense of rese11tment thar rankles rhe gurs. When accompanied by sullenness, such silence signals ga!it or anger. When the silence is so deep that the face becomes impassive - like a mask- ir can mean either depth of offense intensely controlled or severe suffering within. In a world of such silence, rhe ability ro read pertinent cues requires a highly refined scale of ascertaining rhe degree and nature of rhe emotion being expressed. The practice of pakiramdaman, a keen sensitivity to a complex of verbal and nonverbal cues interacting with a given communication context, enables the inhabitants of rhe culture to feel out infinite permutations of rhese rhree elements. Mataragnon characterizes this heightened sensitivity as involving deliberate care, manifested in "hesitation to react, in attention to subtle cues and nonverbal behavior, in mental role-playing ( ifl were in rhe other's situation, how would I feel )." 7 �I 1-., F I l I? INC C 0 U M U l·ll C!. T I 0 I~ :-!.. T TERNS 21 Being 'high context', the culture has a high degree of meaning shared by all participants. Verbal input, therefore, functions as a kind of short-hand: much is suggested and much is assumed. Pahiwatig, for instance, has a verbal component which, while plain to insiders, is always ambiguous to outsiders; what is heard is rarely what it is on the surface. Through pakiramdaman, one reads its subtle meanings in the various combinations of context and nonverbal cues that accompany the speech. l- hrough pakiramdaman, one reads its subtle meanings in the various combinations of context and nonverbal cues that accompany the speech. .· This is clear in another kind of pahiwatig, which revolves around evocative ways of expressing the need or want of something. This kind has a verbal element which is easily misunderstood apart from the context in which it is expressed. Paglalambing is to do sweet little acts of love or kindness, or even to feign tampa so that one gets some pansin or notice. Paglalangis is to do services or utter complimentary remarks that are more overtly suggestive of wanting something, an oily kind of endearment meant as grease to facilitating a desired response. Paala-ala is to refer to objects or matters that would indirectly call to mind a promise or some favor that is being anticipated from a parent or a friend. Puwede bang awitan is a halfjoking ~ay of expressing a desire to secure something someone has, usually a valuable object one wears in one's person which has taken the fancy of the suppliant. It starts as a compliment, which in turn elicits the reply, "Oh, talaga... Gusto mo?", ("Really... Would you like to have it ?") an offer that one normally expects will be turned down. In cases where there is a great deal of closeness, it is likely that one will not be too shy to take the offer, and thus make awit. �22 ?;..HI';,•.:.,-·:; UN0~~':'7!..r~OING !..t,161GUIT'i In all of these cases, a certain degree of closeness serves as basis for the expectation of reciprocity. One does not do lambing or half-sweetly retreat into meaningful silence when the object of the message is someone not likely to be sensible of what it means to the sender, or not close enough to be part of that circle where one feels at liberty to exact emotional feedback. While paglalangis may involve a connection that is relatively more formal and distant, like that of a patron, the use of it is nevertheless operative only within a relationship that already recognizes some mutual obligation. Pan/a-ala is a happy bell-ringing that manages to avoid being forward because done in a context where the bond is secure and sensitive to the claims of duty or affection. Nagpapaalaala lang is whar we say when we drop broad hints towards desired ends, usually accompanied by a naughty or a knowing smile. Bonifacio sees pahiwatig as a way of easing difficult interactive transactions. It enables the culture to maintain smooth interpersonal relations, "mapanatili ang magandang pagpapalagayan sa lipunan. "8 It is, I guess, a way of confronting painful aspects of our social relations PINOY NGA! ni Jess Allrera Sunday lnqurrer Magazine �It~ F I:_ :;. l!·lO CQI,I :J U r-o1 C! TIO'J p;, T T E R :J:.; 23 :~faced ~.·""'' by bato-bato sa lang it, tomoon oy huwog · magolit, criticism that is meant to sting is hedged about as merely a kind of stray arrow, yet negative feedback is somehow put across and in a way that hurts no one, wa/ang napahiyo. while maintaining maximum concern for the kapwa tao (fellow human), that sense of the 'other' whose inner self one shares and identifies with. It is important to grasp char this is more than just SIR ('smooth interpersonal relations'), which implies easy surrender of paninindigan (literally, 'to stand on', conviction) for rhe sake of maintaining surface harmony. Enriquez has long ago pointed out char while the culture has accommodative values, it also has confrontative values. 9 A good example of chis balance berween confrontation and accommodation is rhe pahiwatig char concerns the sending of public messages meant as a gentle chiding or humorous critique. Prefaced by bato-bato sa langit, tamaan ay huwag magalit, chis involves making a satire out of public figures, or poetical comments on issues and foibles of the day. Here, one is careful to preface remarks meant to sting as merely a kind of stray arrow, walang tinutukoy in particular; yet negative feedback is somehow put across and in a way chat hurts no one, walang napahiya. Pahiwatig is nor merely a concern for externality, for preserving rhe labas ( outside ) aspect of hiya, 10 which is good form. It is sensitive regard for rhe kapwa tao's 'face', which is really more than surface amor propio or concern for mata ng tao ( people's eye). Given the Filipino's wholistic orienrarion, which sees the part as also rhe whole, 'face' is more than just one's public image or social standing; it is the seat of one's inregricy of being, one's dangal or pagkatao (personhood). In this sense, to expose someone ro public shame, or ipahiya, as with �24 PAI-'1\'iATIG UI>JOERS'!ANOING AI.481GUITY a good dressing-down or a no-holds-barred verbal fireworks, is not only to violate social boundaries; it is to cross that invisible line where personhood suffers degradation and demands redress. One wonders, for instance, why it is that a stray remark among a group of half-drunk men in a corner store could cause a sudden flare-up or a flash of glinting knives aimed at each other's throats. My guess is that something vital, something deeply honored in that place where most of us live, has been fatally injured. The damage is more than depreciation of one's social standing, since most Filipinos could withstand and even gladly countenance a lot of teasing or biro that put them down. \Xfhat has been stung to the quick is perhaps that sensitive spot where one puts the weight of one's whole person, yung Iugar na kung saan nakasrzlafay rzng dangal o pagkatao. Amor propio is a bad word for this; it connotes a peevish, infantile pride that reacts badly to pejorations. Dangal ( dignity, honor ) is a better word, something we violate at our peril by a careless word or insufficient attention to the fastidious norms by which Filipino society regulates interactive behaviour. Niyurakan ang aking dangal is not exaggeration even when used casually or halfhumorously by trendy youth or gay society. It is an accurate description of what happens when communication becomes ruthlessly direct, without regard to preserving someone else's 'face' or pagkatao. Where heart or intelligence is wanting, it is a great protection to society that good manners in the form of such delicacy should not also be absent. This is not to say that the Filipino is incapable of frankness or straightforward expressiveness. There are contexts in which she can be very, very plain, where the signals, both verbal and nonverbal, are unmistakable. The following section illustrates some of these contexts. �lf..l ;::LJP;UQ CGt.I:.~UI.JIC.l..TIOI~ \ 25 fl..).TT!:P.IJS a racial calibvatio"' L t would seem that to the Filipino expressiveness is directly proportionate to the degree of intimacy he shares with the one he is talking to. Social scientists in search of more indigenous research methods have long been aware that accurate data-gathering happens in a context where a strong relational element is present. In a culture that readily adjusts ro expectations of outsiders, quality of information is directly proportionate to the degree of pakikipagpalagayangloob, that level of interaction where the researcher is no longer an outsider, ibang tao, and begins to be treated with a confidentiality that is sharply different from the more formal and elaborately indirect ways of communicating to an outsider. Paki kipac:1-"'c:1!' aya"' ra lba"'c:1 Tao at D1 lba"'c:1 Tao PLAIN FOLKS ni Noncy Marcelo The Ma>1ila Ctvonicle �26 PAHIWATIG UNDEAST.t..t~OIIJG .\M81GUITY Santiago and Enriquez have come up with a scale calibrating the level of interaction between a researcher and his informant. It starts with pakikitungo ( formal civility) from one end of the scale to pakikiisa ( full identification ) at the ocher end of the scale. These levels of interaction correspond to degrees of intimacy possible at each level. Borrowing from this model, we can perhaps construct a diagram chat illustrates the relationship between level of expressiveness and mode of interaction, to wit: "'..."'z ... ::: "'..."'a: ....... Cl. )( :j :r ......0 2 a: ..."c DEGREE OF INTERACTION DI-IBANGTAO IBANGTAO I 0 Ol .r:::. :X ~ c .3 x a "'::> 1i! x ~ a. -"' 0 i1i' ~ D "'a. a. {ij :X g' :X :X <0 "' E xx"' Vl "'a. D .8Ol iij i1i' Ol <0 ro a. ~ Ol c ~ :X ~ a. "' "'a. Vl :!2 ~ ~ a. x ~ a. In general, as the level of intimacy increases, verbal and nonverbal expressiveness also increases. One moves, not only towards increasing self-disclosure, but also towards increasing verbalization of inner mental and emotional states. �IN FILIPIUO C01.1UUUICt..TICN :&,,.· : 27 ?:..TT!:RNS .. ~- : . .. ~' ~b1gu1ty mcreases as soc1al d1stance ' . . . . . , , mcreases. The culture makes a sharp distinction between the ibang tao and the di ibang tao. Sensitivity to the distance that needs to be traversed socially entails elaborate pasakalye which on the part of an outsider requires the offering offlorid excuses about having to intrude into one's presence. •. ... - ,,... .. ~ ..... ·~- ··no...- ........ --- -_,~~-· ,_.,.. ""'l'"-r",..~ •.• • Conversely, ambiguity increases as social distance increases. The culture makes a sharp distinction between the ibang tao and the di ibang tao. Towards the former the interactive pattern is elaborately oblique and polite, characterized by a strict adherence to rules of hospitality and congeniality. The latter, on the other hand, is treated with a cavalier casualness whose level of frankness even some Westerners would find rather shocking. The culture's known inclination for pleasing and accommodating outsiders expresses itself, for instance, in the interactive devices by which it manages to hide all manner of unpleasantness. One strategy is silence, an exquisite form of politeness which is often misconstrued by outsiders as agreement, or worse, that one has nothing much to say. Silence in formal settings like a classroom or a public forum is not to be read as lack of interest or a curious deadness. Often, this is a sign of the social distance that exists, or the unwillingness to publicly contradict someone in authority or someone especially vulnerable, like a blithely unknowing outsider. If negative messages are ever sent, they usually take the form of elaborate and circuitous circumlocutions- paligoy-ligoy as they sayprefaced and bracketed by numerous remarks meant to cushion the impact, like the ritual p~ologues of Sumo wrestlers. �28 PAHIWATIG. UNOERST~NOING AMBIGUITY mbiguity drops considerably when the interaction is between those who are not ibang tao. A mere look of the eye from a parent can send noisy children scurrying out of the room, while a lift of the eyebrow is warning that one is dangerously close to misbehaving. Sensitivity to the distance that needs to be traversed socially entails elaborate pasakalye which on the part of an outsider requires the offering of florid excuses about having to intrude into one's presence. As a sign of respect, the third person plural is used, as in "Maaari po ba silang maabala?" Po and opo, normally used as auxiliaries. in addressing dders or those in authority, are also applied to the ibang tao as a form of courtesy, sometimes in their variants ho and oho . . In the course of a social visit, ipagpaumanhin or pasensiya na po kayo continually punctuate the conversation of both visitor and. host, the visitor being sensible of the kagandahang loob being extended to him at such great leng~h. and the host being conscious that what he has laid out is perhaps simply not enough to meet the exacting standards of what his cu1rure sees as true hospitality, all the while deprecating his efforts as good breeding requires. Social exchanges are fraught with elaborate and complicated signals meant to make out exactly where the bottom line is, plumbing the demarcation lines between the requirements of stringent courtesy and the solid ground of genuine connectedness which pulls one into the orbit of the culture's inclusiveness. Invitations, for example, need to be repeated and insisted upon at least three times, as sign of earnestness. Likewise, the one invited has to demur the same number of times, or at least show some relu~tance, allowing some rope for the other to gracefully withdraw out of the proffered invitation if it was merely thrown in for courtesy's sake. It is ~ere where ambiguity is �29 often at its highest: one may say punta kayo (do come) and repeat it a number of times as protocol requires and still come across as fairly opaque because of a number of nonverbal signals that go with it. In turn, the other may say sisikapin ko ( I will try) or titingnan ko (I'll see), which often means, to the insider, that chances are, he or she will not turn up when the appointed day comes. Ambiguity drops considerably when the interaction is between those who are not ibang tao. Sa to too lang ( the truth is ... ) surfaces as a constant preliminary opening to an exchange of confidence. Verbal and nonverbal signals contract into cryptic shorthand for otherwise complex sers of interactive meanings. A mere look of the eye from a parent can send noisy children scurrying out of the room, while a lift of the eyebrow is warning that one is dangerously close to misbehaving. f'itldtf NGA! loob . PINOY NGA! ni Jess Abrera Sund~ Inquirer Magazine �30 PAHIWATIG · UNOERSTANOit../G AMBIGUITY Part of the discipline participants in the culture grow up with is eye-reading: makuha kayo sa tingin, parents would say. Thus, one knows exactly when taas ng kilay is a kind ofpaglalait or a way of showing airs, and when it is merely a sign of taray or a way of reining in some piece of effrontery. One learns to distinguish when irap is a form of pahiwatig that one has sama ng loob and therefore needs some noticing and humoring and when it becomes a glaring indication of galit. Through pakiramelaman, one is able to tell whether courtesies are mere pabalat-bunga and whether praises and compliments are simply bola. Likewise, a culture-bearer knows that ornate rhetoric or flowery language- mabulaklak as old folk would say - is mostly reserved for the consumption of strangers and outsiders; pumuporma. There is a class of pahiwatigwhich is loud and gregarious and unmistakably aimed at impressing the peanut gallery, something quite the opposite of rhe modest delicacy behind much of our linguistic ambiguity. Under rhis would be rhar display of bravura we call pabonggahan- flashy exhibition of one's wares- and irs older, more traditional form: pakitang-gilas. Both are a kind of 'conrexring' - making people sit up and rake notice of what one is capable of doing or having, particularly in a siruation where people do nor know much about each other or one: is a newcomer and under pressure to make: some initial impression. A class ofpahiwatig similarly naked in meaning is that complex of nonverbal signs denoting resentment or hostility. If, in the: case: of a stranger, offense is covered over and carefully understated and kept out of the way, in the case of someone near, as with a family member or a lover, it is expressed in no uncertain terms. This usually rakes rhc: form ofpageladabog, an unspoken anger patently shown in such behaviour as pabalabag na pagrasara ng pinto, pagpadyak ng paa and pagbabagsak ng mga bagay. Through a variety of such high-context nonverbal signals, Filipinos communicate plainly ro each other and yc:t control rhe flow of information discernible to outsiders, the leak calibrated according to the degree of social distance that exists. �IN FILIPINO COMMUNICATION 31 PATTERNS f::,f. la"'c:lvac_je a! poweY velatio"'f /J'~~mbiguity as a pattern of communication is also a function of power relations in the Filipino social structure. The great divide between the 'ibang tao' and the 'di ibang tao' is here paralleled by the sharp split between those at the top and those at the bottom of the heap. Interaction between those in authority and those subject to them is characterized by highly formal modes of address. Where there is unequal power relations, silence and non-confrontational behaviour is resorted to. i ii -·· . A?OG n1 Tet Roxas . -·: - Q .-·· The Manila Standard The Filipino has a formal sense of'place', a respect for hierarchy which expresses itself in a strong sense of propriety. Hiya, for instance, has less to do with the preservation of form as with delicate respect for the positional nuances of one's social relations. It is nakakahiya to be adelantado or too forward, especially with those who are one's social superiors. Thus, one keeps silent unless spoken to, and is careful not to venture information that is more than being asked for. More formal aspects of this sense of propriety is manifested in the language: terms of respect like po and opo for elders; kinship terms ate or kuya for older siblings, evidencing more minute distinctions than the generational gap; the use of the third person as a kind of distancing when before a stranger or a person in authority. Nonverbal recognition-of authority is seen as well in such gestures as �32 PA.HIWL-IG UN0£R3TAN01N.:i AMBIGUITY I n the presence of authority or unequal power relations ambiguity increases. Expressiveness is suppressed, interaction is characterized by extreme formality and tentativeness, this time with the added factor of intense control where the rank and status differential requires rigid courtesies even in the face of emotional tension. the kissing of hands or pagmamano of elders one generation removed, the scratching or bowing of the head and the averting or casting down of the eyes when talked to by a superior. The Filipino's language of the eyes forbids him to look at an authority figure directly, as this is considered brazen. To stare at anybody for that matter, yung tititigan ka nang walang kurap, is an act of daring that is considered fresh and provocative. To steal glances in an underhanded manner, tinging pailalim, is to come across as seethingly rebellious, a dangerously subversive plotter in the making. When this happens an authority knows that his messages are merely being endured in silence; an underground rebellion will soon erupt hot upon his heels. Rigid propriety controls strictly the flow of communication between social classes. Communication is top-down and dominates intercourse, unless those below are expressly encouraged to express themselves. This is especially evident in child-raising patterns, where younger children are taught not to 'talk back' even at older siblings, not to mention parents, in deference to the status accorded to age and the pecking order of the family. Tigil or tumahimik ka na lang is the advice one often hears when a quarrel is afoot. Likewise, padamahin mo na lang is the usual counsel when someone a little mo~e distant relationally commits a trespass. �IN FILIPINO COMMUNICATION 33 PATTERNS Such exhortations to patience- 'maghunus dili ka,' 'huminahon ka,' pagpasensiyahan or pagbigyan na lang- are perhaps coping strategies learned during centuries of colonization, when uncongenial governments offered no hope of redress and one survived by reliance on one's own inner resources and quiet subversion of the powers that be. While there is certainly a generosity in the culture that makes it genuinely accommodating, almost to a fault, such social adjustments are perhaps also shrewd survivalist mechanisms in a situation where power relations are essentially asymmetrical. A picture of how such a combination of acquiescence and resistance operates can be seen in the case of Filipino seamen who stolidly suffer verbal abuse by their superiors. Beneath the display of docility is cunning recalcitrance: Filipino seamen have been known to spit or boil socks for soup when preparing food for their high-handed officers. 12 The lack of verbal protest is no guarantee of submission or capitulation. Ir would seem rhar in the presence of authority or unequal power relations ambiguity increases. Expressiveness is suppressed, and as with one's dealings wirh outsiders, interaction is characterized by extreme formality and tentativeness, this rime with rhe added factor of intense control where the rank and status differential requires rigid courtesies even in the face of emotional tension. The relationship between social status and degree of ambiguity can be illustrated thus: 2 3 SOCIAL DISTANCE 4 �34 P.).HIWATIG Uf..!UERSTANOING AMBIGUITY Oo 1 ••• "'~h-.i"'iw~l~ "'~ ~ko "'~ b~h~ f~ L.,cpy "'lyo k~y~ k~ "'~-l~te ... PINOY ni Boy Togonon The Man11a Chronicle For those at the bottom of the social ladder, expressiveness contracts as they come in contact with those at the top. However, for those at the top, expressiveness expands in proportion to their power. Since license to speak one's mind is directly proportionate to social force, one can imagine the silence in which the poor are submerged, repressing verbalization of protest or need. Relegated as they are to the underside of society, their consciousness hardly has opportunity to surface in the marketplace of discourse. Mistakenly assumed to be dumb and inarticulate, they tend to be dismissed as an uncritical, inert mass, subject to the machinations of unscrupulous opinion leaders. �IN FILIPINO COMMUNICATION PATTERNS 35 ., .. 1 . ~;,;, ince license to speak one's mind is directly pro- .:,;;r portionate to social force, one can imagine the silence in which the poor are submerged, repressing verbalization of protest or need. This deep silence on the part of the marginalized is further reinforced by the use of English as a power language. This deep silence on the part of the marginalized is further reinforced by the use of English as a power language. Studies show that speakers of standard English rate higher than those who speak a mixture of English and Tagalog, or those who are cumbered by heavy regional accents. 13 It has also been observed that where authority needs asserting, English is used to create some social distance, as with the example of a UP professor who normally lectures in Filipino bur shifts to English to remind students of his social status. 14 The formidable clout of English as a status language means that hardly any traffic of discourse flows across the social divide. It has been noted that Filipinos when speaking to their peers use Taglish; to those below, Filipino; and to authority figures, English.' 5 This in effect indicates a vast distance in universe of discourse between those who are bilingual and those whose consciousness have remained outside the intellection of the English language system. This cultural alienation among the social classes is evident in the increasing evaporation of an audience for literati who write in English, while comics and other such media which are closer to the cognitive and linguistic orientation of the submerged masses continue to proliferate; A vast subterranean-culture exists just underneath the dominant culture of the influential classes ... J.(nown as the 'great cultural divide', it accounts for the schizophrenic character of the culture. �36 PAHIWATIG UNDERSTANDING A.I.481GUITY The apparently happy coexistence of such disparate and schismatic tendencies in the culture tends to deceive foreigners into thinking they could operate significantly and with some facility within the culture without learning its local languages and going deep into its layered ramifications. Outsiders would do well to note that even among competently bilingual Filipinos (a rare specie), English is a purely formal medium. At home or in social contexts where the emotive is ascendant, the Filipino reverts to her language. 16 Filipino or the local dialect remains the language of her feelings, the window to her soul. An outsider who has not taken the trouble to cross the linguistic barrier will likely remain in the periphery of the indigenous consciousness. It is a world that will be shut to him even after many years of stay. Even under cover of friendliness, it will baffle and confound. m:;;.._ip_i_n_o_o_r_t_h_e_lo_c_a_l_d_ia_l_e-ct_r_e_m_a_i_n_s_t_h_e_la_n_g_u_a_g_e_o_f Iwhoherhasfeelings, the window to her soul. An outsider not taken the trouble to cross the linguistic barrier will likely remain in the periphery of the indigenous consciousness. It is a world that will be shut to him even after many years of stay. = !!+¥5+0- Filipino culture has once been described as 'tropical gothic'. Instinctively, one senses that it has a gothic density, an ambiguity that confronts us with its deep silences, its mysterious suggestiveness, its wordless signs and portentous symbols, gestures whose implicit meanings are hidden in the recesses of the culture. �IN FILIPINO COMMUNICATION Jt,, PATTERNS So to !v~ vp". ~biguity or complexity in interactive . meaning, is a function of the high degree of context in which Filipino communication patterns operates. Pahiwatig as a communication strategy has a meaning that is shared by all participants in the culture. Silence is a strategy of retreat or withdrawal in the face of social offense, a tactical recourse when up against unequal power relations. Pakiramdaman is employed wherever the communication situation requires sensitivity, as with a stranger, or delicate maneuvers intending feedback while preserving harmonious social relations. Apparent indirection is rooted in a concern for social maintenance and a deep respect for kapwa tao and boundaries within the social structure. While the majority culture revolves around the meaning of silence and pahiwatig, there is a degree of verbal and nonverbal expressiveness which increases in proportion to relational closeness. Social status and linguistic orientation determines the flow of communication among classes in the social structure. The strength of the base culture is such that one needs to cross linguistic and cultural barriers to be able to penetrate the interactive system and operate in context. �38 PAHIWATIG UI,:OERSTANQING AMBIGUITY NOTES I. The novel, tided Tlu Silmc~. is a fictional account of the incursions of Catholic missionaries into Japan in the 16th century, and the subsequent clamping down due to perceived cultural throat which eventually resulted in the booting out of Jesuits, Franciscans and other orders in the early half of the 17th century. 2. An initial study on this is Joan Rubin's "How to Tell When Someone is Saying 'No"', Topics in Cultur~ uarning, 1976, pp. 4, 61-65. 3. See Edward Hall's Btyond Cultur~. Anchor Press/Double Day Garden Ciry, NY 1976 p. 91. 4. Cf. Ekman's support for Darwin's theory that 'facial expressions are universal', quoted in LaRay M. Barna in "Stumbling Blocks in Intercultural Communication", p. 323 in !nttrmltural Communication: A Rtakr by Samovar and Porter. 5. Ibid., p. 324. 6. Patricia de Peralta and Angeles D. Racelis, "WLka at Upunan, Kaasalang Pangwika, Bilinggualismo at Suliranin sa Pag-iisip at Pagpapahayag," Sikolingwistikang Pilipino, lkalawang Aklat, Kolehiyo ng Agham at Sining, UP 1976. 7. Rita H. Mataragnon, Pakiramdam in Filipino Social Interaction, unpublished paper. Ateneo de Manila Universiry, 1983. 8. Cf. Bonifacio (1973), quoted in de Peralta and Racelis, op. cit. 9. Virgilio G. Enriquez, "Indigenous Personality Theory'' in !ndigmous PsycholOK)I a Boolr ofR~adings. Akademya ng Sikolohiyang Pilipino, 5-B Marilag, UP .. V'lllage, Diliman, Q.C. 1990 pp. 285-309. 10. Cf. Salazar, Zeus (1981), referred to by Enriquez, ibid. p. 296. 11. Carmen E. Santiago at Virgilio G. Enriquez, "Tungo sa Makapllipinong Pananaliksik," Silrolohiyang Pilipino, Teorya, M~todo, at Gam it, edited by Rogelia Pe-Pua, UP Press, para sa Akademya ng Sikolohiyang Pilipino, 1989 pp. 155-160. �IN FILIPINO COMMUNICATION PATTERNS 39 12. Referred to by Virgilio Enriquez in Filipino Psychology in tht Third World, Psychology Research House, 1977. 13. Tucky ( 1968) in his study of personal reactions to ways of speaking English and Tagalog, mentioned in "Regional Accents and their Effects on Social Distance Preference of Philippine Science High School Students," by Helen Saldana, Yeung Yeung Yu, Zeny Baduel, in Prokumika at Kintsika, Amelia Alfonso, ed., pp. 244-283. 14. Cf. Violeta Villaroman-Bautista and Elizabeth G. Lim, "Mga Magkaibang lntensidad ng Magkasinghulugang Salitang Pilipino at Ingles sa Paghatol ng Karanasang Perseptwal," Sikolingwistikang Pilipino, lkalawang Aklat, Kolehiyo ng Agham at Sining, UP. 1976, p. 507. 15. Cf. Emy M. Pascasio, "Philippine Linguistic Research: Theoretical and Methodological Trends," paper presented at the 1981 NRCP Conference, UP Los Banos. 16. Cf. Sollee (I 963 ), mentioned by Villaroman-Bautista and Lim. op.cit. pp. 504523. �40 CARTOONS I. 'Di Masabi ng Deretso' Pinoy Nga! ni Jess Abrera, Sunday Inquirer Magazin~ p. 12 2. 'Body Language' Pinoy Nga! ni Jess Abrera, Sunday lnquira Magazim p. 18 3. 'K'wan at Ana' Pinoy Nga! ni Jess Abrera, Sunday lnquir~r Magazin~ p. 22 4. "Sige lang, anak ... aka naman ang magro-rollback sa 'yo-sa suntok!" Plain Folks ni Nonoy Marcelo, Th~ ManilA Chronicle p. 25 5. 'Loob' p. 29 Pinoy Nga! ni Jess Abrera, Sunday lnquir~r Magazint 6. 'Mahirap nang bumangga sa pader.. .' Apog ni Tet Roxas, Tht ManilA Standard p. 31 7. "Oo, ... naniniwala na aka na baha sa Iugar n'yo kaya kana-late ... " Pinoy ni BoyTogonon, Tht ManilA Chronicle p. 34 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Subject The topic of the resource Interpersonal communication--Philippines Title A name given to the resource Understanding ambiguity in Filipino communication patterns / by Melba Padilla Maggay. Creator An entity primarily responsible for making the resource Maggay, Melba Padilla Publisher An entity responsible for making the resource available Institute for Studies in Asian Church and Culture Date A point or period of time associated with an event in the lifecycle of the resource @1999 Description An account of the resource 40 pages : illustrations Language A language of the resource English Type The nature or genre of the resource Monograph, books Format The file format, physical medium, or dimensions of the resource Print https://cicmrpdigitalarchives.slu.edu.ph/files/original/b084890bab3bf6101bdaaa4c5658f249.pdf 1b85cbe22c804da5505ee37dd6f46397 PDF Text Text VANUIT HET EUCHARISTISCH GEBEUREN * lk dank U, Heer, voor het woord in het evangelie van vandaag. lk wil dit woord vlees en bloed Iaten zijn elke dag van de week, heel concreet (..... ). * lk dank U, Heer, voor de communie, levensechte gemeenschap met U; laat mij nu uw gevoelens delen, maak mij zachtmoedig en krachtig zoals U. Laat mij overal de vreugde en de pijn van mensen delen. lk wil uiterharte de vrede en de gerechtigheid dienen, in mijn studie, in mijn werk, in alles wat ik doe. Met U wil ik een instrument van eenheid zijn, opdat allen elkaar graag zien! * lk dank U, Heer, voor deze eucharistie, het sacrament van de dankbaarheid. AI wat ik doe, in eten of drinken, in mijn werk en in mijn rust draag ik aan U op, uiterharte. Ik wil het doen in liefde, aileen maar liefde. Laat mij dankbaar zijn voor de concrete gave van elke mens op mijn levensweg. · Ik wil steeds weer, in zovele ontrnoetingen, deze dankbaarheid uitspreken. Dank U, Heer, voor uw vele gaven. �PSALM 23 De Heer is mijn herder, niets kom ik tekort; Hij laat mij weiden op groene velden. Hij brengt mij aan water, waar ik kan rusten, Hij geeft mij weer frisse moed. Mijn schreden leidt Hij langs rechte paden omwille van zijn Naam. AI voert mijn weg door donkere kloven, ik vrees geen onheil waar Gij mij leidt. Uw stok en uw herdersstaf geven mij moed en vertrouwen. Gij nodigt mij aan uw tafel tot ergemis van mijn bestrijders. Met olie zalft Gij mijn hoofd, mijn beker is overvol. Voorspoed en zegen verlaten mij nooit elke dag van mijn Ieven. Het huis van de Heer zal mijn woning zijn voor aile komende tijden. �BIDDEN OM EEN CHRISTEN TE WORDEN Door deze communie, Heer, mag ik delen in uw mentaliteit, in uw manier van doen. Laat mijn handen nu uw werk verrichten. Richt mijn voeten op de weg van de vrede, in de ontmoeting met mensen die lijden. Maak mijn ogen aandachtig voor concrete nod en en vooral voor de mens van iedere ontmoeting. Maak mijn oar luisterbereid voor het verhaal van mensen die lijden en hopen. Geef me goede ogen voor de concrete mens met zijn lijden en zijn kansen. Maak mij aandachtig! Laat mijn mond goede woorden spreken. Maak mijn hart mild en zachtmoedig, een pleisterplaats voor mensen in nood. BIDDEN VOOR MENSEN KORTBIJ EN VER WEG Vanuit uw liefde in deze communie met uw liefde, ' wil ik mijn hart naar aile mensen Iaten uitgaan. Heer, zegen onze kinderen, laat hen groeien_ in ?.e v:eugde van het evangelie, laat hen gelukk1g ZIJn, Ieder op zijn eigen wijze. �Zegen onze jongeren, dat zij een spoor van goedheid trekken overal waar zij Ieven. Zegen onze gezinnen; laat hen groeien in liefde, zodat men elkaar iedere dag liever ziet dan gisteren nog maar mogelijk was. Zegen de ouders, die zo goed mogelijk hun best doen, maak hun wederzijdse liefde tot een groat geschenk voor hun kinderen en voor velen. Zegen onze bejaarden, laat hun milde wijsheid een Iicht zijn voor ons allen op onze levensweg. Zegen onze dierbare zieken, dat de vrede in hun hart mag groeien. Zegen allen die verantwoordelijkheid dragen in kerk en wereld, laat hen in alles en boven alles dienstbaar zijn, als grootsten die kleinsten zijn. Geef ons nieuwe roepingen in dienst van ons volk. Wek in ons midden nieuwe heiligen, die puur het evangelie beleven zonder meer. Wees allen nabij die lijden in onze grote wereld. Op een bijzondere wijze bid ik voor ... (mijn vrienden) en voor ... (volkeren die door het lijden heengaan). En laat mijzelf een beetje meer de liefde brengen overal waar ik mensen ontmoet. Laat mij mijn Ieven prijsgeven om voor anderen en zo ook voor mijzelf het echte Ieven te winnen. � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 9 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Vanuit het Eucharistisch gebeuren. Date A point or period of time associated with an event in the lifecycle of the resource {No date available] Description An account of the resource 4 pages Language A language of the resource Dutch Type The nature or genre of the resource Prayers, novenas Format The file format, physical medium, or dimensions of the resource Print https://cicmrpdigitalarchives.slu.edu.ph/files/original/29146ad6334975500f637fdcb01f2290.pdf 6fd8793c3abd7aa43906636b4ff8e787 PDF Text Text Verrijzenisviering van E.H. Antoon DE SOMER Sint-Aioisiusgemeenschap - Broeders van Liefde Gent- woensdag 14 juli 1993 �lntredelied 1. Uit dlep- ten van el· len- de roep lk. Heer, jffifFFIDT~~~ roep lk om hulp tot U, Gij kunt Mljn mij red· den: ziel ver· wacht van U ver- los- sing, Heer. 2. Aanhoor mljn achrelen en mljn smeken, Heer, wll naar mijn beed' uw oar te lulst'ren leggen : 3. Zo GIJ de zonden blijlt gedenken, Heer, wie zou voor U, och Hear, nag staande blijvan: 4. Doch uw vergeving, schenkt Gij altljd, Heer, zo blijven allen U eerbiedlg dienen : 5. Op U blljlt oak mljn ziel vertrouwen, Heer, en zij vertrouwt uw woord en uw beloften : 6. Maar dan de wachter 's nachts op dagend Iicht, vertrouwt mljn ziel val hoop op uw verhorlng : 7. De wachters mogen ultzlen naar het Iicht, en Israel, uw volk, naar U verlangen: 8. BIJ U Is waarlijk mededogen, Heer, verlosslng en genade overvloedlg : �Begroeting Broeders en zusters, E.H. Antoon De Somer is van ons heengegaan. Zijn heengaan heeft ons erg beroerd. Nu denken wij aan het verhaal van zijn Ieven, hoe het gekleurd was door het geloof dat de Hear Jezus zin en betekenis geeft aan ons bestaan. Ook wij trachten te geloven dat het Ieven een mysterie is van vreugde en droefheid, van Ieven en dood, en dat Jezus de waarheid en het Iicht is op weg naar blijvend geluk. Gestorven zijn is Ieven bij de genade van God, niet aan tijd of plaats gebonden, maar werkelijk vereend in geest en onvergankelijk geluk. Gelovig sterven is afscheid nemen van de tijd, niet van het Ieven, is zichzelf blijven zoals men geworden is, is het ene mysterie verlaten om het andere in te gaan, is op het woord van Jezus de hoop verwisselen voor de zekerheid dat God liefde is. Openingslied Ill:· ~. R I ,.: • ,, I I ., "'iii ..: I "' r-~·f~l;d Equl-em • aetl!r- nam d6-na 1!- Is ae : I I _.I" I ~ .•2.,~ .• ~,. ,.: II et lax perpf-tu- a I I I I l~ce- at ,_ ~· I• I • I I I ' I '·I .•.. , D6ml- . Is. I I I Pt. Te d6-<et bymau1 Df.us Ia Sf- oa, et tl-bl reddl!tur I I • • • • I ••• I I •• v.Stum Ia Jenla-lem : • edadl ora-ti- 6acm m4!- am, I• I • I I I I e• ~ al I I u te 6mnla dro rial-ct. Requl·cm. 2 1 I•c ad �Schuldbelijdenis Pr.: God is liefde, maar omdat wij die liefde niet altijd beleefd hebben tegenover God, tegenover onze dierbare overledene Antoon, tegenover elkaar, vragen wij nu om vergeving: Le.: Onbegrijpelijke God, Gij zijt Ieven en geen dood. Gij zijt Iicht en geen noodlot. Bewaar het Ieven van uw dienaar Antoon als Iicht in ons hart, als een zegen die ons nooit verlaat. Kyrie eleison Le.: Goede God, wij vragen vergiffenis voor aile fouten, tekort aan liefde en goedheid, tekort aan eerbied, die wij ooit tegenover priester Antoon hebben begaan en ook voor aile fouten die wij ooit hebben begaan tegen mensen, die nu reeds gestorven zijn. Christa eleison Le.: Goede God, in naam van Jezus, uw Zoon, geefvrede en troostaan allen die Ieven moeten met de dood voor ogen en aan allen die nu treuren om het heengaan van uw dienaar Antoon, en wij willen geloven dat hij nu reeds bij U is. Kyrie eleison Pr.: Moge de almachtige God zich over ons ontfermen, ons omringen met de bemoediging van zijn vergiffenis en ons leiden tot berusting en aanvaarding. Dit vragen wij U door Christus, onze Heer. =-= • ~· ,,.. •• •. : a: ~ K bh!~~·~~~~~~~~~~~~~:~~ VI J..!!! I~ 1-son. biJ Chrl-ste Y- rl- e • C· e· 1~- 1 • •• II:: ~ I=~ • I-= ~ II ~'11· ".,.. I • • •. I • •b•.•. 1-IOD. bil Ky· rl- e e- I~ 1-son. I ,.,.. • • •· II c· 16- l-eon. 3 Kf-ri· e �Openingsgebed Heer, God, ons hart is vol droefheid en onze geest kan zo moeilijk aanvaarden wat is gebeurd. Uw woorden klinken vanuit de verte en vinden moeilijk een weg door ons verdriet. Toch bidden wij U: Heer, uw dienaar en priester Antoon, hebt Gij tijdens zijn Ieven uw gaven in handen gegeven. Wij vragen U datal het goede dat hij gezaaid heeft tot volle wasbloei mag komen. En dat hij bij U de vreugde mag vinder:t voor altijd. Door onze Heer Jezus Christus, uw Zoon, die met U leeft en heerst in de eenheid van de heilige Geest, God door de eeuwen der eeuwen. Amen. Eerste lezing Uit de Openbaring van de heilige apostel Johannes lk, Johannes, zag een nieuwe hemel en een nieuwe aarde; de eerste hemel en de eerste aarde waren verdwenen en de zee bestond niet meer. En ik zag de heilige Stad, het nieuwe Jeruzalem, van God uit de hemel neerdalen, schoon als een bruid die zich voor haar man heeft getooid. Toen hoorde ik een machtige stem die riep van de troon: "Zie hier Gods woning onder de mensen! Hij zal bij hen wonen, zij zullen zijn volk zijn, en Hij, God-met-hen, zal hun God zijn. Hij zal aile tranen van hun ogen afwissen en de dood zal niet meer zijn; geen rouw, geen geween, geen smart zal er zijn want al het oude is voorbij". En Hij die op de troon is gezeten, sprak: "Zie ik maak a lies nieuw". Tot zover deze lezing. 4 �TEKST: M, VERHAASDONCK MUZIEK: J, DE SUTTER (DIES !RAE) ~;:_g-+-~~I~~:l~:::-:~ OJ ·+ ·> ·:.:_~ Heer, her- In - ner U ~n die 1\~-men de van hen nlet dat ze kwa-men langs de v~r-g~et ge-stor-ven zijn, van de pijn. ~-ten ~ 1J I J J langs de •~-gen J J I ¥~- -~;£ ~::~1%_:::::_{~ van het lij-den, door hct woud der een-zaam-held, naar het dag en nacht ver-bel-de tiLtt. J Va-d~r-huls, J J J I 4 II hun toe-be-reid. 2. Die Maria hebt vergeven en de rover aan het kruis, laat de doden eeuwig Ieven met U in het paradijsl Heer, herinner U de namen, oordeel hen en spreek hen vrij, en bedek hun schuld en laat hen zitten aan uw rechterzij. 3. Waarheen zal een mens zich keren staande voor uw aangezicht, die uw liefde moet ontberen bij het eindelijk gericht? Heer, zo Gij niet wordt bewogen door het breken van zijn stem, door de droefheid in zijn ogen, is bij niemand heil voor hem! 5 �Evangelielezing: Uit het heilig evangelie van onze Heer Jezus Christus volgens Lucas. In die tijd riep Jezus de twaalf bijeen en gaf hen macht en gezag over aile boze geesten en de kracht om zieken te genezen. Daarop zond Hij hen uit om het Rijk Gods te verkondigen en genezingen te verrichten. Later wees de Heer zeventig anderen a an en zond hen twee aan twee voor zich uit naar aile steden en plaatsen waarheen Hijzelfvan plan was te gaan. Hlj sprak tot hen: "De oogst is groot, maar arbelders zijn er weinig. Vraag daarom de Heer van de oogst arbeiders te zenden om te oogsten. Ga dan, maar zie: lk zend u als lammeren tussen de wolven. In ieder huis waar gij binnengaat, laat uw eerste woord daar zijn: Vrede aan dit huis! In elke stad waar ge binnengaat en ontvangen wordt, eel wat u wordt voorgezet, genees de zieken die er zijn, en zeg: Het Rijk van God is dicht bij u. Homilie 6 �Voorbeden Pr.: Laten wij nu in vertrouwen tot God bidden om wat ons allen ter harte gaat. Le.: Wij bidden voor allen die rouwen over het heengaan van een goed familielid, priester en vriend, dat wij in onze rouw toch gelukkig kunnen zijn voor al het goede dat wlj door hem ontvlngen. Laat ons bidden. . __ ..... -. .., ..._ _.. ,......_._ Le.: Voor Antoon, die in Gods Blijde Boodschap de kracht vond om zich totaal in te zetten als priester Gods; dat de Hear hem voor altijd mee laat delen in de vreugde van zijn aanwezigheid. Laat ons bidden. Le.: Met het oog op de grote oogst en de w~inige arbeiders, bidden wij de Hear van de oogst om medewerkers die arbeiden in de geest van onze overledene. Last ons bidden. Le.: Wij willen ook bidden voor allen, die door hun goede zorgen, genegenheid, vriendschap voor Antoon een bemoediging waren op zijn levensweg. Oat God hen mag zegenen met de genade van een blijvende innerlijke vrede. Laat ons bidden. Pr.: Heer God, last niets uit het Ieven van de overledene verloren gaan. Laat het vrucht voor veel geloof en liefde worden voor ons allen die hier samen bidden, in Jezus'naam. Die met U leeft en hearst in de eeuwen der eeuwen. Amen. 7 �Offerandelied 1. lk ata voor u In leeg· te en ge· mls. vreemd Ia uw naam. on· vlnd· bear zljn uw we· gen. GIJ zljt ml)n God. slnds men- sen- heu- ge- nla. --~ . -~T-J -J . _j dood Ia mljn lot. hebt GIJ ean and'· re ze- gen 7 .--,----;=_aj-f:J:J~~~=rl]i;_:~ Zljt GIJ de God biJ wle mljn toe- · komst Is ? JE··m:tw--~~~-:4:=.-···-·m·J-~H· -~. . ·-· --~L. -.-·-- . Hear. lk ge· loof, waar- om ataat Gij mij te- gen. 2. MIJn dagen zljn door twl)fel ovarmand, lk ben gevangen In mljn onvermogen. Hebt GIJ mljn naam geachreven In uw hand. zult Gij mlj bergen in uw mededogen 7 Mag lk nog levend wonen In uw land, mag. lk nog eenmaal zlen met nleuwe ogen 1 8 �Gebed over de gaven Heer God, vaak heeft uw priester Antoon De Somervoor ons "het brood gebroken en de wijn gedeeld". In dit gastvrij en delend gebaar heeft hij Jezus, uw Zoon, gebroken en gedeeld in zijn kring. Zo brengen wij vandaag brood en wijn op tafel, en bidden U dat de Heer Jezus tussen ons gebroken en gedeek:l wordt tot kracht en Ieven voor nu en aile eeuwigheid. Amen. Prefatie Pr.: De Heer zal bij u zijn. AI.: En met uw geest. Pr.: Verhef uw hart. AI.: Wlj zijn met ons hart blj de Heer. Pr.: Brengen wij dank aan de Heer onze God. AI.: Hij II ooze dankbaarheid waardig. Pr.: Heilige Vader, machtige eeuwige God,om recht te doen aan uw heerlijkheid, om heil en genezing te vinden zullen wij U danken, altijd en overal door Christus onze Heer. Want Hij die uit de dood is opgestaan, Hij is het Iicht der werek:l, onze enige hoop; in onze angst, omdat wij moeten sterven, troost ons uw belofte, dat wij eens onsterfelijk zullen zijn met Hem. Gij neemt het Ieven, God, niet van ons af, Gij maakt het nieuw, dat geloven wij op uw woord; en als ons aardse huis - ons lichaam -, afgebroken wordt, heeft Jezus al een plaats voor ons bereid in uw huis, om daarvoorgoed te wonen. Daarom, met aile engelen, mach ten en krachten, met allen die staan voor uw troon, Ioven en aanbidden wij U: en zingen U toe met de woorden: 9 �XIII. L s 1 ···1 - I • flf Anctua, • Sanctua, If~~ Sanctus ()6mlaus De- us SA- .. ' ., ., ••.. ,.,.I•· ,--.- ... oth. J'lo.nt aunt c:aell ~ et terra g10-rl- a tu- a. Ho-daaa '·•·•·1,.••· .. ,. ''~ '·.1~ Ill ac61•. Be-n&dlctu qui v~nlt In DOmine D6ml-ul. I • ! • ' p ·= I 10 �Eucharistisch gebed Pr.: Ja, waarlijk heilig zijt Gij, Vader, Gij zijt de bron, uit U stroomt aile heiligheid. Stort uw Geest nu uit over deze gaven, zodat zij voor ons geheiligd worden tot lichaam en bloed van Jezus Christus, uw Zoon. Toen Hij werd overgeleverd, en vrijwillig zijn lijden aanvaardde, nam Hij brood in zijn handen, dankte U, brak het om het te verdelen onder zijn leerlingen en sprak: 'Neem en eet hiervan, gij allen, want dit is mijn lichaam, dat voor u gegeven wordt'. Na de maaltijd nam Hij ook de beker in zijn handen, dankte U opnieuw, reikte hem aan zijn leerlingen, en sprak: 'Neem deze beker en drink hier allen uit, want dit is de beker van het nieuwe, altijddurende verbond; dit is mijn bloed, dat voor u en aile mensen wordt vergoten tot vergeving van de zonden. Blijf dit doen om Mij te gedanken'. Verkondigen wij het mysterie van het geloof: &•1· J J n o Jn a H- .... 1:11a, wil .,.,.. 11oft. d~ e-n uw 4oad .. wiJ M- ''(r8JJ J JDOJII IIJ- den tot Gil w• -.. bert Ml Gil - ... nn liiJt. Pr.: Daarom gedanken wij, zoals Hij het heeft gewild, dat uw Zoon is gestorven en verrezen, heilige Vader, en wij bieden U aan wat Hij ons heeft gegeven: dit brood dat Ieven geeft, en deze beker die ons redde van de dood. 11 �VVij danken U, omdat Gij sinds die dag ons waardig hebt bevonden voor uw Aanschijn te treden en U dit offer te bereiden. VVij hebben deel voortaan aan het lichaam en het bloed van uw eerstgeboren Zoon, en vragen U met aandrang, dat wij naar elkaar toe groeien door de kracht van uw heilige Geest. Gedenk dan uw kerk, Heer, over de hele aarde. Voltooi uw liefde in onze gemeenschap rondom de bisschop van Rome, paus Johannes-Paulus, onze bisschop Arthur, en allen die Gij tot uw dienst hebt geroepen Gedenk ook onze breeders en zusters die door de dood heen zijn gegaan, en Ieven in de verwachting der verrijzenis. Gedenk aile mensen die gestorven zijn. Neem hen op in uw barmhartigheid, en laat hen treden in de luister van uw Aanschijn. Daarom gedenken wij nu onze dierbare overledene, priester Antoon. Vader van ons, wij kunnen niet geloven dat al wat hij voor ons betekend heeft nu voorgoed verloren zou zijn, voorbij. U bent zijn Ieven, nu en altijd. Neem ook ons allen op in uw liefde. Dan zullen wij met de maagd Maria, de moeder van uw Zoon, met zijn apostelen en met allen die op daze aarde leefden in uw welbehagen, de len in uw eeuwig Ieven. Dan zal de lofzang die wij nu hebben aangeheven in dankbaar herdenken van uw geliefde Zoon, aanhouden tot in uw heerlijkheid. Door Hem, en met Hem, en in Hem zal uw Naam geprezen zijn, Heer, onze God, almachtige Vader, in de eenheid van de heilige Geest, hier en nu, en tot in eeuwigheid. Amen. Onze Vader (P. Schollaert) 12 �Pr.: Gesterkt en bemoedigd durven wij nu dit brood en daze baker doorgeven. Wij bidden U, lieve God, laat wat wij hebben gedaan tot gedachtenis aan Jezus, de van uw Geest vervulde, een levend en werkzaam taken zijn van hail en gezondheid, van onderling oprechte liefde, van vrijheid, vrede en gerechtigheid voor allen, van liefde tot U, God, onze bevrijder. Pr.: De vrede des Haren zij altijd met U. AI.: En met uw Geest. Lam Gods I A I ' I ••• f l -••. ~ • I I I • ,I 1• f •• -paa J>o. I, • qui tol-111 pecci·ta maiiCll: do-u I!' I f II ' I I •. I I!' • ' I • ' I •• 1 ' • II r6qal- em. Apu De- I, • qui tol-111 pecd-ta mundl : 1 t•'• '••lit • •·· r•r •• ,, 1 doaa e- II rtqul· em. Apu1 J>o.l, •qui tol.JI1 pecct.ta II I ' •• I ' • ' I ' • • ! f II aaiiCll : dDaa • II r6qul- em • • lelllpl-tfr1111111. Communie Pr.: Wie gelooft in het eeuwig Ieven, wie onze overledene Antoon, in een schroomvolle herinnering opneemt en wie in woord en gebaar daze bedroefde familia nabij blijft, is waardig uitgenodigd te worden tot de maaltijd van de Hear. Dit is Jezus Christus, kracht tot eeuwig Ieven, het Lam Gods dat wegneemt de zonden der wereld. AI.: Heer,lk ben nlet waardlg ... 13 �1. Blljf mlj na· blj, wan· near hat dula· ter dealt. ··:...~ ~~=r..:...t-_:.:_L_:_r:=-.::.-1 ~ . ~-~, r~:-:J---=- ±~~ De nacht valt In, wear· In geen Iicht meer straalt. An· de- re hel· pars. Heer, ont· val· len mlj. Dar hul· pe· lo· na· blj. zen hulp, wees mlj 2. Wees blj mlj, nu de dag ten elnda apoedt. Allee verdoft wat glans bezat en gloed. Allee vervalt In 't wlsselend getlj, maar GIJ die eeuwlg zljt, blljf mlj nabij. 3. U heb lk nodlg, uw genade Ia mljn enlg IIcht In nacht en dulsternis. Wle andere zal mljn leldaman ziJn dan GIJ 7 In nacht en ontlj, Hear, blljf miJ nablj. 4. lk vreea geen kwaad, want biJ mil Ia de Hear. Tranen en lead zljn nu nlet bitter mear. Waaf Is uw prlkkel, dood, wet drelgt ge mlj? lk triomfeer, mij is de Heer nablj. 5. Houd. Heer. uw lcruis hoog voor mljn brekend oog. IIcht In het duiater, wija de wag omhoog. Uw dag breekt aan, de schaduw gaat voorbij. In dood en Ieven, Heer, wees Glj nabij. 14 �Slotgebed Pr.: God, onze Hear, Gij houdtvan de mensen zoals een Vader van zijn kinderen. Wij vertrouwen Antoon De Somer toe aan uw lie fda, die geen grenzen kent. Kom hem tegemoet met uw Ieven en maak ons vertrouwd met zijn nieuwe aanwezigheid onder ons. Sterk ons vertrouwen, verruim onze liefde en breng ons elkaar nabij. Wij vragen hat U door Jezus Christus, Uw Zoon, die met U leeft in de eenheid van de Helllge Geest, voor altljd. Amen. 15 �Laatste afscheid Pr.: Nu wij als gelovige mensen onze dierbare Antoon gaan beg raven, bidden wij tot God voor wie alles leeft, dat Hij deze zwakke en vergankelijke mens doet verrijzen tot nieuw Ieven en hem verenigt met allen die reeds zijn voorgegaan. Moge God hem door de kracht van Jezus' verrijzenis barmhartig zijn, vergeving schenken van aile schuld en hem opnemen in zijn eeuwige liefde. I Ne• ~ leelt .... alch· aell, I I I IJ J I J IJ JJ ,;.- "'!'NI ,.,, - JI zlch-aell. WI( r I I r r I I ' ]In ~ ~ F t r I i ......... • .,.,_,.,...., God or a• He.rz OOft " - • ..... ~ wll ... ! Pr.: Toen God, de Heer, de aarde en hemel maakte, boetseerde Hij de mens uit stof, van de aarde genomen. En Hij blies hem de !evensadem in. Zo werd de mens een levend, vrij wezen. AI.: Niemand leeft voor zichzelf, niemand sterft voor zichzelf... Wij Ieven en sterven voor God onze Heer: aan Hem behoren wij toe. Pr.: Als de graankorrel niet in de aarde valt, blijft hij aileen; maar als hij sterft, brengt hij vrucht voort. AI.: Niemand leeft voor zichzelf, niemand sterft voor zichzelf... Wij Ieven en sterven voor God onze Heer: aan Hem behoren wij toe. Pr.: Wat gezaaid wordt in vergankelijkheid, verrijst in onvergankelijkheid; wat gezaaid wordt in geringheid en zwakte, verrijst in heerlijkheid en kracht. Een natuurlijk lichaam wordt gezaaid, een geestelijk lichaam verrijst. Zo is het met de opstanding der doden. 16 �AI.: Niemand leeft voor zichzelf, niemand sterft voor zichzelf••• Wij Ieven en sterven voor God onze Hear: aan Hem behoren wij toe. Pr.: Door het doopsel ward zijn Ieven onvoorwaardelijk verbonden met het levenslot van Jezus Christus. In herinnering aan zijn doopsel zegenen wij dit lichaam met wijwater. En als getuigenis van ons geloof in de verrijzenis vereren wij dit lichaam met wierook. Luisteren wij biddend naar het Clementissime, een mooi smeekgebed om Gods barmhartigheid in te roepen voor de overladen priester: Barmhartige Heer, Gij hebt U tot in de dood aan de mensen overgeleverd. Bevrijd uw dienaar nu, en verlos hem van het eeuwige kwaad. Wis aile zonden uit en vergeet ze voor eeuwig. Zend uw heilige gezanten om deze overledene over te brengen naar uw Iicht. Laat hen de toegang tot het paradijs openen en zijn lichaam dat wij nu aan de aarde toevertrouwen, begeleiden naar het eeuwig Ieven. Ontferm U, Heer, over uw priester-dienaar Antoon, vergeef hem en ook ons, al het kwaad dat wij bedreven. Oat alles vragen wij door de voorspraak en de verdiensten van onze Heer, Jezus Christus. Amen. 17 �De celebrant giet nu in het kleine wassen kelkje de wijn en het water. Hij breekt de grate hostie in vier. legt deze vier stukken in de kelk. De kaarsjes op de wassen pateen worden aangestoken. De celebrant keert deze om en dekt met de pateen het kelkje af. Nu sluit hij al/es in de voorziene ruimte in de kist. De betekenis van deze ritus is duidelijk: de overtedene was niet aileen in deze wereld priester. hij is en blijft priester in eeuwigheid. Tevens herinnert deze ceremonie aan de bijzondere waardigheid van het ambtelijk priesterschap: het is door de woorden die de priester over brood en wijn uitspreekt, dat de Heer in de christelijke gemeenschap aanwezig komt. Pr.: Heer, onze God, wij vertrouwen U onze dierbare overledene, Antoon De Somer, toe. Nu zijn Ieven onder ons is afgebroken, vragen wij U: Breng Gij het tot voltooiing, dank zij Jezus, Uw Zoon, onze Heer, die Gij uit de dood hebt opgewekt en die nu met U leeft en heerst voor altijd. Amen. 18 �.•.. ,.. ,. VIII"~···'·.~., ';~~~-~-~~~~~~~~~!i~~i N pa-ra-41-aum • dcdd-c:ant te Ange- Ji.: In tu-·o 1·1··1·'·· .. ~~:1 •• ,. ·~·' adv&ltu ... I ! I cl-vl-tt-tem IIIIJIClam le- rCa-sa-lem. Cho-rus Auge-16-rum te I ~· • ~ . •··I • • ~ • sua- d-pl- at, et cum U.-za-ro quondam piupe-re I l1f4 - I a S f I I• II aam •a bi-bo- u Riqul- em. 19 aet.&'· �Dank je voor je aanwezigheid. Neem dit boekje mee als aandenken a an deze viering van E.H. Antoon De Somer. 20 � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Print Location [Example: 10.3 Box 1 Folder 1 Item 3] 70.2 Box 1 Folder 10 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource Verrijzenisviering / van H.E. Antoon de Somer. Publisher An entity responsible for making the resource available Sint-Aloisiusgemeenschap - Broeders avn Liefde Date A point or period of time associated with an event in the lifecycle of the resource 1993 Subject The topic of the resource Jesus Christ—Resurrection Description An account of the resource 20 pages Language A language of the resource Dutch Type The nature or genre of the resource Monograph, books Format The file format, physical medium, or dimensions of the resource Print https://cicmrpdigitalarchives.slu.edu.ph/files/original/c36a830e9d8c0f634eb4ba1f6b5bdeb2.pdf 7fc9ff911446b7a0a2243174274539af PDF Text Text .l lle7o..:l tllo.llork About the Hard.er of a startled. IAdJ Mary Quaen Soote' Lorkapar Munlv to Hou:ad.e Abbq, lieran Abbott, AatboiQ' or Athott, Jacob Abbott, lue De Acheaoa, &hrard. Acl.&Dd, B. Dtto ~· Louia PerqriDO What 1a Your HaM! The lfatln'e Retara Cradle ot Lite War V1Dc• Ad.u;e, Eutace J,. Adau' Perteot Speci.Ma Sauel lbpkiaa !bo Cluioa Fables in 5l.uc 'l'ha Bridal CalloiJ1' Without Orders M:r War 'llitll Japoa Ada, Oeorp AgDoa, S, I. Albraa:!, Martha Alcott, Carroll AJ.daDOY1 Marie ~h, Ben Streeter Aldrich, "nto•• _u.,. Aldridge, Juee Aluan:ter, fto7 AJ.cer, "HoratiO Alt.sbaler, Joseph A, eraon, Olaf v. .t.adren, RD:r c~ Aopll,- A.naexttr,Paul. .ADthoiQ', Joaoph Antboa;y,_ lath. Arbuckle, J. w. . .ArutroJ!c, Clw'lotte ArDold., a. a. .IJ'wdol, Louia .&.aht:n, Hal• ...~.~­ . Auetill, .A.aM .I7HO,IIIIb;rll.. AS071 J.. C, _;K.·. enaoa, W. H. Tho l"ittll Sool \ A Lantom in hor A White Bird FqiJig SoD« ot roue !be StorT or a Bad Bo:r Sipod viti> their Homr The Cruiae ot tbe Raid.er Volt 7in llwldrod Dolloro Bob Burton . Fallilll! in viti> l"ortwle Ralph Rqmo..:l 'o Heir 'l'bo r._ Outlaw The Nunters ot the Billa 'Dle Treasure Tault ot J.t.laatu Bade ot tbe lanb Lot tllo People IDov Svittvator .. Cuanoft Joau Catllonae t11o a.eat In tile M141t of tbe rears Tho OuupectM Bl,ll - · tho FqiJig Cadet 'l'be Motor BD78 011. the llreat Laku · P'ootlllll. ia Jlnder 'l'b.e Halt-C1'01111. Roue :'lho C o - · · . The LollH of LM au Drop or lll.ood Tb.a Man 1D. her Lite . == j/aot Atrai.t to Dio · 1\loCatbo~Cnooo �: GOOD BOOIS ---- i ,··i =~-=~::-or Toda1 The Beat· Sbort stories ot 19li • 191? 182? 19S9 • The World • o 100 3oet Sbort storiee TI Courap (41>, 100) 20 Beat ·Sbort ·stor1ea in Ra7 Long 1 a 20 Yearl Greet - i c u Sbort Storieo o. ~ - · 1911 . " -' 191.1-36 The Beat ·BM.t1Bh h r t storiee ot l9U -u -- Present-Day Storiea Poet St0r18a of 1959 .• 1940 194? -- 1949 '!'he Other World• U Mod.ern St.o:rin·· .IMrie an ·lm7 storiu -icon Bo7 Sport/ StariN *** Aaerican Bo7 Ad.T&Dture stofri• · The Fireaide Book U Dog Storia8 World'• Great I!JaterT Storioo (IQI), Worlds Great liotecti" Storioo (lmot) · The Great Detecti" Storiee (OD) l(y Btor)o !hat I Lilto Boot *"* Boot .IMricu I!JaterT StariN I ti:le Sbort NO'nl (SI) Out of' ·the lU.c:hrut A Book bf 'lloc!or~~ Pl.oJo . The Book Ot OrieDtal LitentV• - *** *** The Maater Claaaica r Autobiop-aphlU Batfiia« Dotecti.. StariN *H'lhe PocJat Boot or .Adw'anture storie1· .... Oema of th8" Wrold'a Beat Claaaice m,, IY, ·1' ... 'Dle Beat ot·t.he Wrold'a Cluaice I · *** Jliericaif Wit Ud Hu.or ,..,~· · ·• *** 'l'hB ·Wit ·aDd Huilor of AMrica 'l'hEii Pocket Bocik of Jolr:ea *** (Povera Mollltoa.) Best .Jokaa f'Ol" AU OccdioU , Ttie· -utJtOar;. ot :wit d:l. 1halar n, T ,_ Tn HOw Writoro Write · · :'!'he ·Dralli of '.a-rteu. IDlepelllaoe *** *"* *** *"* (fdwin GroeDJ.aw) *"* (!ltl&rp SointoburT) ~a *** *" 7u111ar Lettore .. A LOtter Book ·' · - JrUk. DelaiiD. RoO..nltr J. M.noisl. · (llurDett) ·TIM to bo Yo... , ••• X. Autllor ot Hart;rrdoa ot Bloprooo I:oporotor ot Ba T 111 t1Ditaon ·~htllor Paalc01111 Joo 11ort1a Tho Lo..,oob!A I.odT 7 'lb.e M1rrore ot 1llall o.:itnet '· ' T T - ' · sto17 of tbe Slat D1N1oD PldD T&loo froa tbo IU.llo (l'nl>k Coren) Tho-l~ Tllm-Aio Outcloor StariN . �B., L. P. Baker 1 Charlotte Baldwin, Faith BalVJrick, W1n1tred. Barr~, B. Barton, Bruce Bashford., Hen!7 Bates, H. E. Baudolal.re (T. R. Slith) S:WI.• Yield BeU 1 lleU Boll.ulaJul, l!om7 ~~ Lucbrig Benet, Stephen Vincent Be~tt, Arnold Bentley, Pll;yll.ia Bset, Herbert Blaker, Richard Blnner, Charles Botkin, Gl.eb Bottou, Ph;yUia Boulton, Agnes BoW$D1 Klisabeth Botaii.D, Peter Bl"Utault, Robert Brichouee, Harold B The Yeu ot Battle~~ A Sombrero tor Mias Bran InDocant B;yet.aD:J.er Keller'• Conti.Derltal Rene The ThuDderer . The flllpresa of Heart.e Tho lion llobocfT ICnovs Doctora 1n Sbirteleens Fair Stood the Wind for Pi'aDOe HiJr Proae aDd Poet..r7 Jl:)tel Berlin 145 ODCe in fienaa Bredon &lid SoDa Yictoria OraDClolet . Nov I lAy Me Down to Sleep The Blue Danube Jame• Sbore'a Daughter Ilaper1al Palaeo The Pretty Lad:7 Inheritance Young 1 0n The Needle-Watcher An£el C&oey The Baron's Fancy Thel'klrtel.Stozw. The Road. Ill Bstore Ua The Hluae in Baria -ell Reel Europa Hepperetall. 1 a Brink, Carol StopoYW Brash, IathariAe Mr. Soitb Mra.. Parkillgtcn Th1a Man alld. Tb1a Wo-.!l aro:rield, ww Bryce, Jaaee ~k, Pearls. illrMtt, w. R. Burroqba1 Stepbea. M. a,me, DoiUl Barker, Sh1rl0)" The Hol;y RDIII&D &rpiro Tbo Patriot llra&= Seed. ClrlDo l"l.ight -I.H Little Caeaar Cruuu!~ Fire and the HuBer �BOO~S *"* *** *** *** *** *** *** NOT RFXlOIIKENDED FUR OUR &:IIOOLS The Beet Short Storiea 1937 The ·Beet Britieh ·Short Storie• ot 1958 The Deet American Sbort Storiee of 194:5 o. HeD1'7 Mea. Award Prize Storie• o:t lMl Pro•• Patterna El!lsaya in 1'alue As· I IDOk at LUe The Bad.aie &lquil'e (W, T, llutingo) Contemporary BaA;ro *** (Joe. Bacheler,&c.) Challenging Bsaaya 1n Modern Thought *** (Simonson &:. Coulton)Thougbt aDd Fora in the Essay *** (Paul Xaublan) Point. of 'fiev :for College studente *** (C. W. Thomaa) Easaye 1n Coutemporar C1vll1At1on (Roger S, Lo...U) -ern Eogliab Raadingo (A RaaoODing Aniloal) Ni«btablulo · ? 1 Carter · The Ca'ftlier •a Cup *** (Coatain) Storiee ·to RemeMber II - Adaaa, Clme Fe . l!eDr7 Allen, Henry Ar!en, Michael ~h, Shol• Atwood, Ducollb Austin, F. Britten J. Ilec07 AutobiograplvAntboa;y Ad.•erae The Green Kat The RalaaDtio Lod,y Tho Naa&raDO The Apootlo Unt1niehtd. · Tapestr7 The Road to Glo17 �Boileau, ltbe1. Bot.~·· lloltoa, Iv ~llll8l.l, , . . . lrallcill BDotb, ~~~ward c. Bor.lol>, Lucille Papia -.llol'J' Bollh::'"• kte Lulllor When Yellow l.eaftll .. '!be hGII llaiJle -••Uo• at lllvor<i Bot .. Ll>1al Jl'oe ---llalllloT 'Die- Clet Ollce ..; ID Paleot!Jlo t'bno PUp-1u - . u llaPpeDod. a 'llWik_. llol'J'Cu7 11111o 01bb1o O.alt ruv~ Botlc!Jl, B. A. Bot\0 .&an (Contect) Bot-, f11Tll111 Boule, Pillrn - . Catber!Jle Dr!Jlter -.a.~ ~,B.M. 'l'ho lll:r •o \be Llld.t Cllfth7 or u.e Clalldo lluull.an llo- at LiJ>erV 'lbe Br1dp ...,. tho 81..,. lwa:l. Bolanol lr:l.oal - Yankee fraJo 01ppuo Do" lldoaa at Sl.Dppo1'e '!be ~ ll'aU:t.oc Big Boak,ot lloot.-D Stor:l.oll 'l'rouble Ridee the 1fUd BQd, , . . . Draa BradeD. J. . . •• Brad7• Charlo A. .l'ar Paot \be lroat:l.or Braab• IrMa\ 'l'ho rn:t.ght'o Crooo Sipal Ptobloll (OD) Coll:IDc Dr. Kllda'e 'l'lle .Secret of Dr. I1ldare lloppy lack -.-.... SU'ni'Up'o Strike 'l'ho KIJlcb1rd Rldoo Bl'alld •• ~~ax Bnlll:t, J'ranlc: -~. Qerolcl BraMr• Karl H. Br1oD1 Marcel Broah. '!beodor Brogua, D. v. Brooke, Jolm C!Nhla Y11<1Jlg- l'ol.OIId . -u... c.rtooDo tor ft&btoro . 'l'ho. lllldl.a BoJO lA llorkoot Atr1aa D,IIOida l.tt:l.lo · - Scovp ot Cool 'lbe ltlunto!Jlo llo:l.t -u 'l'ho-uCtwna- Brooke,.y~ AD· C:t.t:t.au • 'lbe llbrld ot Vub:t.D«to• l'n1llc 'lbe l'.lonr:IDc ot llqlull Draa., CeaU Br-aDcnre. JlarioD •• BrlllbnUer-11ilbela. J. ,· Sao• to. S!Jlppo1'e . 'l'ho llodoop Sot ·at St. - · • ~ !rlllkl!Jl ,, .: 1!17U0 Oeorp s. · 1!17U, 1liU1all Jeaa!Jlp . -,I'NrlS. llaoli:loro .._ -.- a.rp.,'!bo.allv. • - . -Llloia M -lr· .•u..... - · -Allpl lloat lllD! J'tPt:IDc 1f:1Dco OldJ!oor _ ro.u. __ _ --c..... 111FW look ·:·--·-- for Dl;r ·.llr~ ·OidoD (100) · ·. ·· ,. �---~ Bacon, Repaald ean::r, H. c. Balaechett, Marie BaldviD, P'aith BalMr. lldwi.n Blll"bov, Rolph~ Bardwell, Den'ftl' Barker, Li111aJ1, Barnard, l!arl7 Barr, ~B. . ' Booth lUll! tho Spirit of L1aoola A MaD ror ttta Agee rho Light or tho Cleozoill& !he .J•th.D:l Scudal Meet Mr. J'ortune Tho Uttlo llouao (aD) The ColllltlT Lite lb~t Peacock hatbC'II IIIWThe Tramoplu\111« lD'9e 1 B Punl.e · Drasou Drln Tou Center Rnh Rovlud flo7uteHanter 'lha Wbeel ot Lo"'a "Iagle Forgottea• Tbo li1Jming of Lucia The Bov ot Orance Ribbon Jan Tedcl.er'a Wita • Barrie, .I. M. The· Jdm.rabla CricW.~• Barron, Nat. A. Blow All Ballaet Baxter, George Oven can or the Blood. Bqliss, Marpret P. 'ftl.a Bolinftrll Beach, Ru: 'nla Ne•v-Do-Wall n Son ot the Ooda Heart ot the Salulet Tbe llet Bechd.olt, Frederick R. Dancer on the Bord.er lleebe, Rolph Polllht aDd lllod · The HiDe 1fued. l'acee Beedlllc, l'rueia Bell, Tereea Brag Doc Bellaira, Georp Belloc, HU&ire Death· of· a Buq~ 'l'bB Four· Mea Uel.llont, l'erdi.Paad. : A enn.t.er ot J'raaca Benohl~' Robert 20,000 Leagu.aa Urr:ler the Sea . .uter·l&OIS - What? l!;y or.a Yearo Ill a Qaudal7 . Short Stories • Hcnr·to Live ou. 14 Hours a D.:7 BID"iell All.. .. : . · - llatldtJl" of tho<fi-·.-·.(100) BeDaon, Arthur Cbrietoph.er .Jo)'Oue Oud. -· BeaUq, 1. c. Trent' a lout Cue •... BeDtlOJ, JIITllu · · ·Tbo llo...,o of llorOJ8. · , BarkolOJ, ADthoDT Tho lf7ohtord Poioonlllc Cue l!erlT, Charloo llalter Yirlana· · · Bioreo, Dbrooo Ill tho sq (100). • Tbo .lloerdOd . . (l«lll) Tbo AcoDT ColUII Tho IILaok. COMl ll1lUllp. lloct Rollp load A-- BDdl.oa,Rarold WJoztdhaa I 8 hl, Blackwood., AJ.aeraoa Blucbal'd. , . , •• !ho .Llotodor (IIGII) Luck7 ~ of Thiatlo Troop Babo;y lla1l llonhall. lloJ'• .l Double uto B1ecbDtt,n.. Bishop, llldlT K. moe-., I.nructl• o. !llp.ho, Logotto PIJ.at.r'•· Coacb s...nvYoaroYo- �D The YallOT or Docio:loa My Brother'• leeper l!itt,y Tbe'l'en~ate Tile Killg Bo!Wd tlto Iillg Uthor and Igra1Do Oao Branr TIWIII The Star-Gaser DobaD, Richard De HareaD;Ji., Zeolt de la Roche, Maao Dell, A,ea de MauJ:U'eant, 0117 The Maister ·or Jal.DI. Jo~ on t1to Spot Moat Oriol - The Hountebanke Mad.a.omue F1t1 de ~set, Altred The Conteeai_oa or a Chlld of the c·aa.t;Uzy The 'bo Mlatnu.. ~illo The Son ot '1'1t1aa de ProrocJc, !VTOD Der Line, PriDceea de Yoto, BSl"Danl di Donato, Pietro DiDean, Iaalc doe Paa~l~. J<!hD frederic and l!ornoretta In ~ut ot Loat· World.a J:gona :.-:;.~ Dreiser ,rHifeOCIOre Chriet 1n Concrete Winter 1 a 1'alea Three Soid.iera The F:loancior Dua8, AleD.Ddre du ~urler 1 Daphne Tbe 'lbree Mueketeere I Frencha!m'a Creek - The Little llhoto«Rpher The du Maarlere lfuDgr7 Hill 'l'llo Stoey or Phlloaopi!T I Write. All I Pleaae E ButmaD, Ku: Zftrte, Hal o. Er~U., Jolua -.• lrri.oe, St. John Bnnoq,- KiDde of Lon Tbe Moccaain Telegraph The Prbate Lite ol Rala .r Tro7 Tbo Brier Hour or fraD9oio Ulloa llalaiiU. = stor;r ot Juliaa The n.ret Mre. Fruer Th1o Doatlt llu - ... �. c Cain, Jaaee M. Caldwell, Brskine Caldwell, T..,.lor ~er, Carl Mildred, Pierce i l l !light JAog Tbe Earth Ie the Lord' a Stare lell on Alabula Liaten to a LoDHOM Drall Cather, ww.. Carl'1 Belmett. D.ka A Ji<>ot L1<Q" Tr7 aDd stop lie Clark, Barrett H. Clarke, Dlnal HeDd.coeoA Groat a.>rt llo-..J.e ot tho - l d c::a-, Co~en, Lester Put llnpoi'toct ID Bod.Wo C'7 . Coll1'1dont1ol. Soreepl.Dcl Co~ 11oM Colette Cb8ri Col!iml, Joeeph The Doctor Looks at Literature Taldng tho L1 terar,. PUleo Colltno, MarT Conte, Manfred Coon, Carleton s. eo;e111, Marie Corle, Edv1.n eot:taiD, ThoMe B. CoureeA, Dorotl'o' Coward, Noel - Dead center Jeopen!T Tho Rittl.aa Thel.a w......oo.~· IOuTo AllOT The Black Rose Ride With Me !br lly !;reat FolJ:T Fire ot Spri.Dc Tonight at B.SO Crose, Tictoria Croy' Jbller Ad:nnturee ot· an Atrican SlaTer Murder tor' t~ Aeld.q Diaa Muter ot Mexico Three Lon1 Hatter's Caatl.e The Star1 Look Dcnm Tho Citedel Lite's Shop WiDdov Fancy LI<Q" Coppard, A. E. Judith Covlq, Malcoba Coxa. Oeorce ttar.on Creel:u.n, Juee A. J. cr:n1n, �R Haokett, FraDOia Hale, RUC7 ~ Hall., Walter & .Albian, Robert G. Hallett, Jlichard. llattlmnl - t t , Daohiol HaMun, lnut Hebranz. A. Hem1Jicwa7, Eraeat Hent;r, a. A. w,. Bolo7a Tile Pl'ocl1&al A R!Jitoey ot' BnglAUIII I< tho a>ituh l!llpiri. Micb&olThe Malteae l'alaoa. Tapbold8 Kan'e liDpe 1f1nDer Tllke Hotllillc ~ P1ke aDd: DJke Herbert Xarler HerDdan, A.Dgela caprlcol'llia Let·Ka Lin Hewlett, Maurice Mre. Lucelot }t)~, Allee 'l'Uclale 'l'he ClonBoclt .'l'he BOI'peDt,.llhathed stett Gentlue.nta ~Dt To tho Cutlo '(lllooble IWero) 'l'ho Lonq llucklillp The Hlmchbaak a~ Batre Due Iait&tian at LUe Tho Alioll lloart 'l'ille Muat Ha"t'e • stop Hobean, Laura z. Hargan, Pau1 llugbeo, Rupert . Hugo, Yictor Hunt, Famde Rutter, Catberia.e Huxl.BT, Jl.d.aua Id:ll, Albert I The CoUDtea• to Bltat The Four Bon-n at tbe Apoa~ 'l'he Blood at tbe .Arua The Coroer store nee, Francia Betoro ·tho !'act r..., Jack ~ez, Yicento m.aaco 1'111 ... �F h1rbull:, Janet A7er l"allAda, ll'alla - . ~!.& l!o7t Farrell., J alllel T. ":•t, Howard re:;ber !dNl 1 Feucbtwanger, Lioa Ficke, .Arthur Davison Fioldiq, floDr7 Fiohor, Clq l'1alte, Jo!m Fla.vill, Hartin n.e~her, InclJ..a I :nuner, Jaaee Thou.ll Flint, aro.er For:•ter, c. s. Fortescue, John FortUDe, Dion P'raack, lfa.rr7 A. Fftll8p-Killer, Rene RiahMart,PoorMu L1ttlo Man llbat ·Now? ·The Otile Book of l'uaoUff Qa.eeu NO star Ie Loot Jreedol'l Road· Citi'len Toa PQne So Ill« J.Mi-icau Beaut,' A Poollll.&r Troanre SUfteee · Mountatil Agaia.ot MoUDtatil The HiBtol'J" or. Tb11 JoDH Rod muTho DiacO""T. of Allorica II Hr. L1ttlojohil · ftalieigb 1 1 Eden. ToU ·of the Bran Luav Wi.Dd tor Carolim. Tho Pocket Hiatoey or Amorlcan Paiatiq > Go•• Man:bing with Tho Ship CoiiUDOd.ore Hornblower Marlborough Practical Ooc11lt1P til Dail7 Lito 1'agaboDd.1ng Dr:nm the Andea RasputiJI 0 Garden, Kaey &. Bi.a..Dcolli, LoW Hary"Garden 1 s sto17 Ga'ri.D, C&tberU. Madeleine Oiono, Jean Tho SoDC of tho - l d m.usow, Ellen Vein of Iron Olaapoll,lll"ook-..o Oonaan, Herbert Tho Iocredibl.o ~ ara.,-, Ja.ee WokooJidGuerber, H. A. Tbo stoey or t1u1 Bocllolo. �Kaeterl:lnck, Maurice Mann, lbrace -. ltuala Marks, Percy ~~ JohnP. Karzo,att, c.ptaa Kareball, BdiaOD. Manball, RoNIDIDii Huon, Fe T~ Ma~, w. Somerset II -The1Jaii:DowDOu.ut Thought& Nectu: Ill a Sine No steeper 1illl So_ LittleB. F • 'o Doqbtar Mr. M1dob1p!&ll Eaq BolljuiD l!laiAo DuCbeooiiDtapar Ball• Ill the sq '!'be_ Razor'• Ed.p or.~ RDIIdap The Harrow Coruer \'lleatre 14::Clure, Marjorie Barkl.e7 McNaJ.lT, lfill:l.ul Meeker, Arthur M:lller, HenJT Knight ltiller, Max Miller, lfathall =~~kllpa'1;,_;;j ___····-----···· Charlee Mo~gan, Cl!rut.u IIDlldq The Lotter All K!JI& ll1gh lim House ot Taniab.ed. Splend.or The l"YDJT Mi~~ehlet Lite Triumphant I t Must Be the Cliute The Child in Priml.U-.. Soetet," !!aU Godo The Darker Brother Spark.-ote The FolJDtain The To;rap -Belli& Korlq's Tartet.r• ThuDder on~tba Lett ... Murger, Heuri MulT&y, D. L. S,heaian L1te The 'frOj&R_ Horae~. etc;. llftl.Dger, CaroliDo Tale o1' ·'lbree Cities . The Harp . aDd tho Bl.odo · Heodblmtlll& in the s,lo.i!D -~ Michener, James A. The Brid.p at Toko-Ri ., . • ', Mjyere, JobR Myers �I ~tor. Kaci[1Jtl.a7 Karl&. Wll.tC' J:ea~•· Robert Kqu, Fr&IKlee Par1rlnaon Keraer. Lauder s. nein, Nor..a lnight, Krta $ M l[novlee • Robert B. Kollll"':f't 1 Manuel Eraav, Harold. Horton ~ll 1 fluT7 Harriaoa. La Flrp, Chrl.otopher La Moore, Parker =·~ephiae Lee~ ·!Jnta7· Roee · Le Gall1ena.e 1 Richard Lehmann, RoBUllllld. Leighton, Arm Lol.oer, CJ.on. ·(traDol,) · Lealie, Blmer A. Lewia 1 Orace Rea:er ~·Sinclair lloPJ17 Wd LoaaZoto ·Tile ·!!other ot .ill Ll'rlllc .Ailn Deold. . The' -Rl'f'V Road. Contud.ing tor the hitla No. Ho, the tbii&B This Abon IJ.l · The ·Undertow Coi"ODOt HeaJot.e aDd the Croae THe Jteepere ot the Roue TheU- L' Each to the other "Pat11 IIUrlQ" Tlnmd.er' ·in tbe laMII Let Oa ·eouid.er ODe ADotber Tbe~trl..acllurdero · ·Old. Loft Storiee Retold. ImitatiDD to the llal.ta Wblle We- Are Abaent -.....· Olcl TeotuODt Roli«ioD ·Hal..taLOat Work ot Art Cue TiJIIberl&De lllllerGoDt17 Li.nn1 J.-ee Weber 1Dchd.ck 1 John U>velace 1 Maud. &. Deloe Aim Ticlcero Willdo 0.... the CupDO llluiDl.aa to Parad1ao Oentle•n fro• ~ Luclvil, l!all D1aDt. I Laserkvist, Plr Darabbaa �=·c Cab·e. Ba& Cal'Yill, Jack ~.-~ ~boll, Bruce ~boll, J1111a Capbell• Capt. WUliaa Cupe. Joachim. Reinrioh Cuaa'ftn• K. J • C~ield, DorotJ:o' '111 11ah8rJaon28 n 1 'nle Hidden Road the Secret of Skeleton !eland OiDIJT Oorclon aDd the Dieappeari.Ja« C&Ddle•Uob Inilht or tbo North Chriatophor Col-.a Bon eoTho Br!Jim1nc CUp Hv Son 1 e WU'e Canniog, Tictor Carleton, WUl1aa Carlaon, Ro7 Carlton, lli.l.l1.u Carmer, Car~ Carnegie, Dale Carroll, OJ..acl1'o lfaoV Carroll, Lew1e Carroll, Malachy' a. Carroll, Patrick Caratalra• Carroll Carter1 John F • · Uidontood. Botoy A Rand.tul. ot SUYer ·One w.,- OUt trndV Conr Co~ CUlloo aDd tho Qau- (liDot) The Rlxleon ~ to Win l'riOD!o IIIICI Intl......., People As the Earth 'l'uru Alice 'a Ad:nnturea 1n W:unerlud Tho Strege~' Patcb-A Genarat1on Miaeing 'lb.e Deat.royera Carter, Ruaeell Oord.on Bob Hamlon Scout. Caaaorly", Oord.on Cutlen, Harriet G1tt Tho Red Harobal Tltot- a T1ao Obscure Dest1Diea o Pioneere Cather: Villa ~~ ltlqD. Y. Chuberla1D, Rudolph w. • c~, Robert w. C~er, R&JmoDd Madge Morton Captaia. o£ tbe Herr)- Maid. Madge Morton's Truat Be&con Lighta o£ Llt.ratan Tho llu!cor Hart c.z.!l.&ao Farovoll, 111 !Dnl;r The SiJilpla Art of Murderr Pearle area lfu1.aDce SpoDioh Blood Tho Iiq 1n Yollolr I'll Be llaitiq Chuullor, TorH7 Chapman, .Allen Our Firat Murder Cha~, Karriatan HoiiOplaoo cw-:vu, teaUe c-, .lrt.lmr II, ~·· MayBlla ChekoT, ADtoa Chestar. Georp Buldolpb Ch.W• Vll.liaa M. Che•~a, o. 1. Fred Fanton on the Track Tho Raw.r I!Ouotoin The Saint '• Qet.a_,. Tho So1Dt llr. Tea1 Tbe White Rider l"ollow tbo Saint Daopr in tho Dart Winl!-t J. Good Pallowohil> Tho Soedioh llotob (aD) Oot-RiCb-Qo1.ol< 'lfallingford llavt ot tho Tho Ora.clo ot tb<l Don (aD) Tho Sa...W. ot Pathor Brna 'l'be Pocket Book of J'atber Broa.a 'nla ft71nc stan ww...... Tho-.. 'l'be Boaour ot Ierul. Ocnr Shope Tho -otOod Tho lllre ot Apollo �In.tbo ClooedSlmtUe The ~tOUdOil llotbodo of Led:r '·' T,.T..,_ cr... llold-' allll Other swriooi .. Do:rlc.Ra. . . Sora ---to -lllchtfraclt ·liNt of:. the Mooa of !VI&Il IVI&IltlleimiDclble ,..Soaot- J~io Oirl 8Jrtoa, JUlM lbtler~ l1lill Parker a&tt, Mvhibald w. __.., Dollll Ba.:-nold, 1'nid Bell, Sallie Lee =-~DI.Dollllo I!Joto17. Tile CbMrtol Solasglon Tile of Arcbie Bott Lot•• ~~·"N~tional Velnt" UntU the Da7 BNak �eoa, George ~n Co71•, Darld. Cuehlu.D Craig, Jolm D. Cra:ae, E. J. Crane, lruoea Crane"' Stephen Cravf~, MarioA CroniD, A. J. Crockett, s. R. Croftll, Freaan WU1e CroelJ7"' Perc7 Crothere, SIUIIuel Mc:Cbord Crowlq, ReT. D. o. C~UII· Ridpell -- The Cuara Clue IlaDger Is Mr BuoiDooo Tbo. Air !17story ot Islo La !lotte The ID:U.go Keckl.aoe 'lhe Red Bld.p or Courac:e Mr. Iauce Adaa JobDeton'e SoD Don Orei.Do lair Margaret The Green Teare Sud · 'lbe Fu.tUe Alibi Skipi>f Tbe Gentle Reader Irioh Poote aDd Noftl.iote su.,r The_ Luck ot the nd. The Heart ~ VD&ga The Hen. ~o Wroqbt Sboote ill the W!.Dd CUJ11rlnr,!wa, Eugeaa D~Dd RiYerllan c~, ThoAloalwl James 011nr Ioobol �Tho 81«D or tho t - o n -I'll !he MaD in tho llu- Chenl.ier, Kl1sabeth Pickett · Chnal.ier, Jacquee Ch87D1171 Peter Ch1lde, Karquie w. ~tie, Agatha. Cbrl.otl.o, lla7 ClArk, Glenn CJ.ark, Joan Cobb, lf1DIIIbre7 Cobb,~ s. Coburn, Foreter, etc • Coh~, Octarlte Roy Colby, l!ldbridge Cole, o. D. H. &. Margaret Co!es, Hannill8 Coll.W, DMn Col!ins, Wilkie 2 Coutock, Harriet T. CoDDell, Richard CoDnOI.q, J ..ee B. eou:or, Ral.ph Conrad., Joeeph Comwt, stephea. Coolldp, C«l..U Coo~, D!fuo CoppleetoDI, Belulett Corbett, Jia CorliH, All.eae Coetain, 1'hozM.a -B. Courthope, w. J. The Read or Caeear Tho ~olfi& The hrillhing or tbe Pemraio"DII Tho Salad or ColoDel erq · 'lhe Re~U~TeCtion U' Father ·Ilro1lu The Arrow or HeaTeD ~ Oracle or the Dol The·nooa of the ~ Dl'1rln 1 1lc:J.aa. Henri Barieon Dark lluot Th1a 1e Your War 'nle Milrd.er on the Link• The .Secret of ChDn.a78 1 ·: Cr:lao Rood.or •' • llurdor til 1l1ree Acto Nor ln Tho Snen D1&lo ~\oz7 Death· ·on tbe NUe llurdor in llooopotomia ·· · , Tho Jd-turo or tho Clopbaa Cook ( - ) The Rebel Bride I lfUl Wt up !If 0700 l'om\T Nicboloon and tho ~\oz7 or tho Loot lq Patho of Cllor7 A Laugh a ~ loopo tho Doctor I.Jiq A Bird in tho llaDd <-) On an Isl.aD:f that Coat IU.OO Fi-.e Western Storie• FloriAn Sbappoy Oooo Abroad The Cr:iJiaon Alibi Arrq Talk The Man .tro. the Bi'NZ' A Tout to To110rrov WithoutLiorful AuthoritT stars of Oracon The l'bollBtoM Tho Drooa- (lOGII) Tho Bitter Bit (GD) JOJCe or tbe North lboU Tho low Bo&tero (WDot) Coaoter Captaill Tho Sky PUot Tho ~or 1)phoon The Seoold Mrs. Jill J.utobic..,.p!JT Tho Soal]>-Look Jl&vbido Jo~mr<r Bor...letchua Tho lloltlor (GD) Xu:t-Batere ot lu.oa That Girl rrc. - York Hish _,.. Jddl.ocn �DUoD., Tbo•e Jr. Dodd. Leo W::lleon Dodp, Mary !!ape• Donabe71 Dickerson DoDer1 Mar7 Fra:Dcu Doolq, Eddie Doraa., Louiae A. Do"flu 1 Llo)'d C. The 'fraitor The Clwlpll.op Hono Brimer llart7 Lu Tho Lo~ Hurt llrlder the Ooal Pooto Froa a Rose J.r Prooiouo Joo~ Green L18ht Doctor IWeon' a Secret Jouraal Drago, Harry Sinclair Drake, Drexel ~~Robert L. Dfamlu:a, Willila Dllboia, Gaylord. Du Cha1Uu1 Paul Duel', Bliaabeth DabaMl, Georp ~~ Alexandre d.u. ~urier, Dapbne llw>sai>T' Lord Dllnlton.. Georp de ~upasant, Guy A caoe ot Id.ct1t;r (liDot) The. Booc,_ TallO)' IIJatcT (®) The Klracot Deep It otJwo stori.u The field of the Cooperap -(WGM) t , ~" CoDaD. Doyle '• Beat Book• Sb.erlocli.Hol.Ma Detectin Storie• R1e Lut Bow - The HouD:t of: the "Baaken-Ulee The Loet World t The Cbllllp The hlcOil Mnta a X.., • · . ~, The Boy Alliea oa the North Sea .Patrol The llo7 Allieo at Ju~ Thirty Ooe Yeare on tho Plaine The Loae Ranpr The 1eJx1 of the LoDg H!.Ft The Pr1Doe Goes J'1ah1nc The ,Book ot llort7t'• The Count of Koa.te Crieto The Man in the Iron Muk Rebecca - Kisa He A~ in, ~anpr ·.- The Birda Juaica. Ima - The Apple Tree · - ( No Moth• liDbaPP7 I'V-Ott TbiDgo The llo7 Sooute Tl.ctdr)r The Necklace The Piece of Strin& An Altair of State Mi&a Harriet The DevU On Cote �D Dal1', El.i&abeth Dana, Man1JI DaDiel., Charla& Daniel, Hawthorne Dark, S1dne7 DaskaJI., Joaepbine Dannport, Walter DaYiu, Joseph E. Davie, El:aer DaTU, Norbert 0:"f'1B1 Richard. Rardin«, Bri.deDCe of Things Seen The Muter Kind Aloxia Cloro Bare Hande London The Ma::lira or a Bab7 ..ugh (WDot) Mieaion to lbecow The J:eya of the City The ltJuae 1D the K:luntaiD Notes of a lfar C6rreepoDdent Ranaon'a Folly The Bar Sinister Daw:on, Peter Dean, Allber Dean, llr'ah.ul M. Deepi.Dg, Wanrick Deere' ftlilip , • De Ruf't, Bl.ir.abeth Willie De~' Paul de la Bedoyere, Michael De~, Margaret De la Rocha, Muo D:U, _Ethel x. de Muaaet, Alft'ed Depew1 CbaUDCQ' Me Readings in Ancient Riatorr I Greece The Roota of the War Gi.l.lun ot Redford Man in the Buckak1n The CrWon Hoeraesboe Deedaan • s noat Circle Four Patrol Senn Hen CaM Back 'lhe J:iowa Trall S.,. tbe Bella of Old MiaeioDS Hunger Fighters Dr. Bbrlicb' o l!agl.c Bullet I< Microbe Hunton Christienit7 1n the Market Plooo Dr. LaftDd.er 1 e People The Avakeoing ot Helen Ritchier Tho Building or Jal.Da Charles Rex l!Dsa llwldi - The SatetJr Curtain & Other Stor1ea The Hwdreclth Cbance The Top or the World P1orre aDd Caaillo M;y X.Oriea of Ei&bV Teare de loaoiDs, Oontran labloona de RoWJ87 de Salee, Raoul de ~t Bxup8r,-1 J.ntoiDe The Mald.ng or 1'oaorrov Deutseoh, Babette de Ti&tme, Ha.rr7 Carlo• -.Eric De Toto, BerDard nen,-, George Diuuat, Gertrude Dickeu, Cbarlea Dickaon, Harrill DWon, Mar7 Di.Diae•, Joaepb. P. Dim:, J'NDkl.in w. Ni«bt Fli«bt W1Di, Sand a.ad Stare PotableOold The Tiae ot IV Lite Down the Hatcb '!'he Year of Dlcieion AutobioF&ph;y The ~lop ot otolia Tho Sl.gDal-Mu (liOH) The Talking BiJ'd (WDot) The !IDeo ot Old St. Loaie Ward llilbt Tho Twilltecl Cl.n Tho JVaterJ' ot .lin Iolaud Tho lliddon llubor !VBtezT Hunting tor ll:l.ddm Oold The Fliokoring Torch ~tezT Reeoued 1n tbo Cl.oudll �l!.t.sprol.d, F. soott Fit•carald, Pltt L. F1t~uch, Perey (eeae l!.t.spatrl.ct, 1'ono7 A 8bort 'l'rip (lftl!) Youq !!an 1n Luthol' Rop lllakolq 1n tbo llaU.ted CUp tam :n.4o Bo7 SO...t ot tbe lloftDc Pl.c- Jook ot the llaoh..u · Cr:luoa Ice 'l'bollbUporiqV!JdOO' Fl.ooWic, llorr7 ColoMl BtfiDcbuo'• Raid. n.e:aher, JoHph s. 'l'bo 1n the lfolor'• Pvlor (WDot) The Wolwa aid the Lallb Ra-.1-Court 'l'bo-.ooDQa'RippliJIC ·RobT Country Squire 1n tbe llblto Tho !!an &om I I - T. t. Fa-, Hulbert 'l'bo ll;rwtor7 ot Folded i'apol: l'orboo, .lrobibold CoUn CUpboll, Lord Clldo J'orbu, "Eatbv PaulForbee, John Muwll lll.lbut ·crone•• llalldl.cop 'l'bo llurclOI' ot a l1ttb Col.-ut ~·Lealie ·llurdor ·1o tba Pap-4ft J'ord, Pavl Leiceater 'l'bo Ro-al>lo Paw storlU.C J'oater, O. D. & Froba, B.C. AutoiiiOtln Olonto ot -l.ca Poeter, Qoru. RaOI' Mldral. IIJTcl FothergUl., Jeaele Tho Firat flolln TenDeu••Backvard. - . Bllen 'l'ho.....roft l'ovler, OeDe Tloberllna J'ovler, '1'hoa8 1ooka CJ'lttollden Foz, JohD Jr. Tho -u ot the LoDe- Praakau, OUbert l"annllnu:~u, Cortl&Dd nrm· '· . ~·Ro•• -Un,l!llpr Claadla Claudia - Dodd Mr'. Hnkiu' Hamo1'0118 Ad:natarea Fnelud, aearae Earl, etc. -l.co •• auldiJIC 'l'bol!oodtoBmloau Tho PatiDlopot to tbe Raoooo (UD) 'l'boUIIoonooloooVltlloao - . VUll.u IIHlQ' -.Dodd SUntSootlalld Yard Can llalt IJnT.Jo-• Lockv fbo Cbue ot tbe Ooldon Plato ·.Tho IIPtorT ·of a Stadlo •WDot) . -,c.-•eooper -,R.-tiD JU:nu-, Nt.aa,- Jaaquu �-ill p ~····· Fallada. RaDII" ·~~o~~nioiai !ian - DoUble ·or Quito aou an..a Bate JlTat Daot Sporrow,..,., -.Ma-- ----t-.---.u... low- Parle• John. f. J. Jetteraon r.;3ecm.. J'amol. Jefff117 'l'he lboJr ot nod '• """'f.denee l'ndori!I'O'DII The lfou8ft of nte&~llee Maroh-Pire Faot,- The.A.r1.cU hl••• H-rllNF ~te-··­ FaalbG', llllll.ul hrl'ia. JaMI Cad7 n.u,...n.u,n.u, lao!* " - · Cllorl.H J. n.n, Jolla A llo.. tor l!lldlT t. nt""" 1'torleo ;~x~atlfaont"Tile~ A Little ~ 1iilot....,. y_... !nil. S...tb tz- _ _. Yal.ltoT .lid All &1111 - tiM GiwTIWl a Hu. aIIane "'" C1'1U<Ial -i<ld ot - 11111"""' �Greg, CecU Pl'HII&D Gregor.r1 Jaokeon I ~18, llqoio ar:r,Zuut GriftolAI, Fruot. Orollw• Bald.uiA Qroaa. ADtboD7 arona. Ruth Dlnle7 Ooodoll&, 1'111lip O::eet, Kdac• A. Ouiterman, Arthur Traseci7 at w.bl.Q' I.ord.a ot the Cout Dioup\01' of the SuD T-U Too lloiQ'Wo- Reluct&Dt MillioD&in 1l1ldtire . The YoUDg Pitcher A Sea IolaDd ~ st.rU~C• Traoa (®) Li.Dcoln' a Chm Storba llich .J'llgh~ Woll:l.a«t<>n When Do;r r. Done A Heap o' Lin.a• Gap.y the 'rrouhad.ov Oulick, Ldlulr H. lleyolld Sine the Woode M1J:d aDd lforll OuDf.Jl.er, John Ibllide LaUD. -lc& Gul.bra..Deeen, 'rr7cn aulllgm, Edmmd The Ga.1mt lfoMll. �Q Baron 'll"igault'a Tqeuce The. Clique of Ool.cl FUollo. ua Gaither, Fra!M:ia Gale, Zou Qallico, Paul Oall..on, Toa a.J.:VOrtb;r1 Jolm Oard!Der, Dorotb;r ~· Erle StaDl87 Double Muo&CliAe Friolldebip lillap Farewell to Sport Tbe Rop_e 1 a Reireea Old l!qlieh Tho White Mollkq Tho, GoldOD LadT The Case Of the CoUDterfeit IJe The Case of the Luok;r Lep · ThO CU<f ot the llwll•al Cow Oarie, Howard R. ~ie, LUlian GauYreau, llldle & Cohu., L. Gayle, Newton Gerard, James w. Gerould, [atherine Fullerton Gervu1, Frank Gibbinge, Robert Gibbona, no)'d G~, George O~ba, Sir Pbllip Tho CUe ot tho Buried Clock • The Case of the Crooked C&Ddle Tllo Cluoo, (Rpava;r m.olldo & JluDgry -0.) Bwld;r at RaiDbov Lake Gloria: A Girl aDCl her Dacl • Joan' 8 Garden of Ad.Tentare BUl;r llit<:holl The S9nt.ry-Box Hu.rder M;y Four Yoaro in aor.ar,r lain Oblat1oas(WGII) Wal" Hul Senn Faces Lonl;r 1a the rThe Reel Napoleon The Love of MoDBieur The Up-.Grad.e JOul. Weather Now It Can Be Told European Jotli"D87 Oillllore, Mi.nDie Englonl Spoo.lto B;r ll>ol: aDd b;r Crcok lo;rago ot the Goldoo H1lld Songe frort tbe Wi.Pga GUpatrio, 0&1' G1nna, Charles a. Glaegov, men BroWDIItone Jront All Cate are Ora7 'l'be Shel.tered. We OUbort, Antboey GUl~ Ol.&aa 1 Kontap.e Luck)- Nlmbere Gluck, S1Dcla1r Clod.f'rq, 'l'boiiU The Prinoe Goodchild, OeorP 'l'he Mouter or an-,nt 'l'he lbuea of the Mieeiac or Parth1& Goodl.Uid.er, C. w. Maoir1 aDd RecollectloDII Ooodr1oh, Art.hur Tho LadT Without Jov&lo Goodrich, Joeepb X1J:Ic The eo.1Dg BavaU Oord.oD-CWIII1Dg1 Rooal.Qn 0orMD 1 Herbct Goudp, l!Uuboth Gould., ll.iubeth Porter Ora-, Bruce Grabaa, Dorotb7 GraYN, Robert Gra7don, ll1ll1aa ~ Grqwon, Darill " Green, Azma latbar1De & • Greeoe, Qraha B"::rrt1rti'i: The Lion Hu.ater The Mountain aDd tbe Plain GrOOD Dolpldll street Cine'• Sell I Sizll Al1.u m.acbhJ.rt. The ChUa fentve Cla\1:11ue, the God. Canoe Bo;ro ud ea.ptiru J.dna.tarea 1D Cont.taut !he 1r10Ddl;r Raul 'l'brn Tbouaud. DoUan llieol.q l'ap lJ (11Dot) Tho llootor, ll1o VUe aDd tho Clook (GD) The CoD1'1claUal. ApDt ~It,. .... w.r �Hl.ll, aruo Lirillptoa Hl.llia, llo>'~oria Hl.ll1a, -.u Dllicbt H1!toa• JaMa R1Dkl.e, 'lhomu c. a,~, .ll.:lae tiedale lbtf'miD, Cbarl.e1 llolbrcoll,-ioD lb!-• Mu7 J. J · ·Alltholl)' Goof'fre7 Ropo, fbr'• Laura Lee ~~orrn, Paul Jlormmc, B. v. Roup, BllerBOD HDard:, 011ftl' ot1a .~ l""'"'Dean Hovella, WU11aa Hu.bbard., Margaret AnD INckel, Oliftl" Hucll.eaton, "1'. J. RuUOl'd., :WU: OroBTeDOI" Jlughoo,Jlu&o' 1'1ator lllll, Richard --r;uor'-te ·---DUIIotBziat • 'lllo: Roart ot Pr!.Doooo Ooro 'l'lleBohbo117TviaoatMoadovThe Bobboo7 TviJur in the C01IJitiT 'lllo Doril. in tbo Dooort (l~mblo - . ) ODe Bed Roee reno Cbl't.t.au " StiiiTbo 111ao1aol.pp1 l!abblo ·· Autoi>1op'ap~Q' II OoorpTho ll1ee ot SUoe Lapboa Dlo Fll.ght ot the Sou Poro:lfol, a llnM by Wape aaou-Jo~ua~;rsar..,_ - - 1n lolo ud ,._. Toll Brctm 11 Sclaool-lllp . The Li\01'817 Lito ollll Footlcal - -bl· Doubt The CoDI'osoioD (WDot) Rume, l'erpa Hunt, Rqi::Da Y1otoria' Hu:tx:hiiDII, Jane S. M. mdlaldaaon, R. c. ~laDd., llov Good - su-· Oil tor the ~ ot Chi.Do TboCupmlthe·.So---. I 1 ll ftlll T011 CrW.'lflDI 1hoL1on-a.,.oDI Hull., B. M. Huta~, A. Spiao lloz York J'a:lr or 110 J'a:lr Doo'dd the Foe\ ud lias . Rud011 Ranwt - IDst Hozoisoia , -· . lfltbou\ - Oood-fl7e, Mr. Chipo .,.... •• · BricbtBaDDoro John Bl'cnm'• Ccnul:bl ·\'IWI- Tbo UllcOI'\aia " ' - ' 0Do !JicreaoiDg i'orpoH Tbo ll1c r:tro - -m1 · tbo Woad !bo Don Flieo Soutll. · t' .. •. ot ., · ·., �H Habe,Hanll Ral.e~, D&niel Hall, Bert ~~ J~a Nilran &: !:<'~tt, Charlea A TboUNDI Shall hll Preaid.ea.t VUaon "Bil 1 1.A1r• IC1tchener 1 a Mob ~at lll.a.ad No More au 'l'he Hu:rricane BotaJv' Bo7 Hall, Jarri.zl Halliday, Brett Halaq, Margaret Hurlll, John ~ton, Bruce Hamilton, Co IIIlO 2 Hall1l ton, a,b Hudlton, Robert W. JlumaD:I, Esther Baretow Jfaalrl)nd, L. H. Raocock. R. Irti.J:11 ~ock, Lucy Agnes HaJ:maa.Ruth Harulen, Robert .p. Hard., lfill:l.u. Hardt, IU.chael Rard7, Arthur Sherburne Hard,-1 'fhoDRB Hare, Robert Hargreavea 1 Sheba Harpole, Juaea Harren, John Harria, CJrU Harrill, Joel Chaodler Harris, lathleen Harriaon, Marguerite Harte, Brat Hauck, LoWe Platt Ravlq1 Isabel c. Havtboru, Nathaniel Ha;r, Ian Heberd.a, M. T • HoinDtolt, ltat1117n H.:m, PDuiJI llendrJ'X, J,_B B. Up- Rito Kurd.er Ie My Bu.aiDesa Witb Malice Toward Some The st!ra:ap Career ot Mr. Hop?tll' . !railor I 0 lfaT Tc Bo llangocl The Bl.euun House Joan aDd the Ba.b1es aDd I .t.Dotbezo ScoMal OeDo .t.utny Oll4 tbo Thiot River OuU.n Bll.i.Dda ot the Red Croae IIDacitoEIIclor In I!Uiok Uld White ll&vo Dorrin Attor tho HiDo LQve The Hu::rse at Whittle'• Nureea Are People West End Narae Thome Are a StJ'le Murder Ie Where You F1Dd. It. Wbo'• Roonrf A Straopr Uld Atn.1d . Tho 12 Oroon Ruoo!An Oornow (lmot) . Tho Throo B-....,.. (>illot) The Doctor's Firat Marder Heroi.De of the Prairiu Leana troJt a Surpon r• Cue Book Fuloue Men ot RoDe street ot lnifta . . . The Shadow Between the Shoul.cler-Bl.a.du ot Enchall.There 'a 'fomrrcrv - .u....,.. ~~:!=.cup 1o ~tllor, Sto~ Four Little Bloa80JIII at Brookaid.e lara llelltT, a• .t.. Mr. lligginbotbolll'a Cawtropho (Wilot) The P'!rot TboUIUIIII llurdor ot • stuttocl Sbirt JOilo WitJ>ora Uld tbo Soup Wiaanl Chapcloloina m.o:ri flf tbe North strlotq !lpiDell Cabbapo Uld Uap In tho loiln or fuTor ~e~·· Foibles and J'al.l.&aiea of Soiuca Rilel Rer101, Maurice Anlla """""' Goorptw H117llcv, lf1lJ.1u. llbvicuo Cuoo Youn t'rul1, Jflri'J Biolr:o H~,o. Herbert, lAd7 -ia IW.tll �lane 1 Harriett T. ~tor1 MacD.Dl.q Karsk11 Jan Detner, Erich Xa.y-1 Rose Kqe-Sml.th, Sbeil& 2 K":oe, Caroqn I Br-ide ot Fortune The Hoiae of their Winp Autbor 1 a Choioa Sto17 of a Secret state Three Ken iD the Snow With Joffre on the Battle Line Susan Sprq Roee Deepron On>o7 Wagon The HTstor:Y ot tho Iw'7 Chana The Secret of the Old. Clock Tho HTstor:Y ot tho Hooo-Coftl'Od Manol.on K~er • HarTy Stephen The Green Jad.eRand. I. ChOUIII Kelley, Robert Kel..l71 Eleanor KereeiD Kelly 1 George ltel.aey1 D. K. Kent, louise ADdreva Kernan, ThoiiU Xerr, Sophi.e Kester, TaughaD KotchlDI, ftiUip J111111 Xnerne, Richard ](er-a 1 Fr&DCea ParkinaoD Kiolr,urd, Jim It~, BaaU lllil8. BeDjamin FraMJ.in ling-Hall; Magdalen K1ngalQ"• Charlea Kinaburn, &art Kintzigor, L, J. Kipling, Rueyard Knibbe, H. H. &. Lwam.is, Turb. Knight, cu.rtorcl Kn1gbt. latbleen Moore· lnoblaugb, H. Bdword Kobler • JobD. Era~, :nw J:re7. Lava lrout, lfar7 B. 11M. Pete B. The Sportaan' a Antboloo The Manaiou Houe . Tho Flattering Won! aod Other One-Mt ~ H1e"to17: of Our W1lct West Mre. Appleprd.' a Tear With tho Hamill& Stor Miss J. looks On ThoProdigolJudp Wyatt l!arp Tho Sant1old Scandal. Queen AJme 1 a Lace Creecent Carubal The Black Fawn The Side .of the Angeb The Happy ·Ialea Ben ling's 1'eree I Think I The Water Babies .lpon1oh ·lluwoto Bq IIUd Mioo Ioaghal. Sda (Wllot) Gea.tleMD, .Hu.eb Tho Attalr of tho -nnl7 Yoico Readnwu with the Put Corroopondont in Spa1a So• L1D It ao,. IJapoooiblo·........, And Toll ot n.o Hava1.1 aDd a BnolutioD Thq Aleo Serve Tho Understanding llilon �I The Battle o! the Jq..()tt su...... 'lrulrpot Caapbell •·a "lingdoa Tho LepM o! Count Jull.m (~) J:oeerooll, Ralph Ingles, J. Weel&T llmeas, HaaDood Irving, Washi.Dgton Irvio, Margaret Youilg Bess J Jacobs, CaroU.De Jacobs, Enlaa Atld.llll Ja~oba, w. w. Ja:-•• Ren17 Jr. James, Marquia J-:-s, Will Jalleaen, Hallie L. JanD87, Rueeell Jnett, Sarah Orne Johnson, Oerald. w. JobD.Ion, KeDJT Jolmeon, Owen JohiUion, '1'hoau M. Johnlton, Sir Harr7 Jo~ton, Mar7 Johnston, WWiaa Jones, Cheater Lloyd Jordan-KW.a, Louise Juq, Will The S, w, F, Club Ticki' a Myaterioua Frierd Tho Intorruptl.on )l«lH) 'Salthann . A Master ot Chtt More Cugou · The -Portrait of a Lac17 · The Miracle of the Balla hme'•· Little DoT (100) &·Little Hight Muoic The Lite aDd To7&gea or Jo111})11lrf1&gizlll ' ~eT~t · OUr Secret War The Jeneeringe Tho 111tob Lew1a- To Raw--aDd to Hold. An Accidontol AccOIIplico · , Caribbean Intereoto ot tho UDitod-Stotoo The nutea of Sbmgbal A Soldiar'o D1ar7 . · - washin,ton Square AD Intel'!la\ionel Epl.eodo (Sil"· The Jbi.ftll The 1Dark Jbrae The ThrH Muatangeera The Flulo F10Di �L1vin8:eton, Armstrong LiTifliSton, Walter IJ.oyd, Heleon Locke,~ 1<111011 Locke, Will.1.u. J • Lockhart, H. R. Bruce Loc:rldp, Francea & Richard Lodge' Richard Lo~on, Jaek LoriMr, George Horaoe Lo~:I.Dg, Ea1lle IDee, AD:ita U:>tbar, Ernat LoUJb, Juaea EdviD U:>we, J:enneth Lowud.ea, Belloc Lucu,. B. ' · The Termilion Box Lucas, Jq Lutes, Della '!'. LittJ.o Siotor Snow Tbo Lod7 or tho DoooratiDn Tho Lod7 and Sada San On .tho Bilbt Wriato . Tho ~torT ot a.rnl.o1«J> ~ · How We W1111t to War The· Scarlet Macaw .SIIptllmo Jlroit.iah A11011t HaDpd ..for a Sb.eep stolid Up lllld Die Richelleu The Call of the WUd. The Sea-lrblt The Son of tbe Wolf Old. Ooraon Grahaa Tod&7 u. .r-. We Ride the Gale "Oea.tleUD Prater Bloldu• Bonooth ADothor Sun a.oinosa BaeontUllo II 1'11181ca1-. Jl'it.lioeo ' Han ot BTU · '·Lizsie Bord.oa. The ArisoDaD llillbrook �La Fvp, Olinr Lamb, Haro1d r..ancuter, Bruce L&nclia, Carole Landon, Marearet LaDo Lano, '~~r Haeartney er, Sidnq owne, Jana John " er, Ring L Laughing !loy l(1.rdy Bright to the W&ad.enr Four JUle in a Jeep AlUla ODd the I1.Df: o£ S1aa Tho -ba:l.an Nighto' EDtertaillooD.t. Part Il' The Appl~Tree Cottage Oood TUna 1D the Woocllli Iiug. Arthur and Bia IJdghto The Sbad.~ of lveraleigh Tho i:J.terU7 Culllotille The Stor7 or a YoDeler Han You Know Me Al The Man with the Lumw Noaa Lat111er, MargOJT We Are lacreclible tAut, A. C. Pathtilld.ere of the West Lariar, Lawrence L&vrence, Da...U Lawrence, t. E. Lawson, WU11all1 P1.nkney LeacOck, Stephen • Lebeck, Oscar & Duboie, Oayl. Leblanc, Maurice tee, Jeanette Lehrwm, Roauund Leigh, Margaret Leiker, Sjoerd. Lever, Charlee Lovis, Allred H01117 Lowio, Llo1'1 Sinclair te:is, Lincoln, Andrew CareyL~oln, Joseph c. Diary o:r a Washington Correapoo::lent Rnolt ill the Deeert ·· Le~ Allen MoonbeaJIB floom. the I&rger Ltmac7 =r~C~~ Did It? (WGII) The ffurl"icane Iidti on the Lost Ielmde ·· l"ootprinto in tho Snov ( OD) Uncle WU118JI The Ballad aPi the Source The Fruit of tbe Seed Three Witneaau Charles O'Malley Traeka in tho Snow (Wilat) Sbmolan Fighti.D« Prophet =~i::reet = Motorcycle Chuae in the LaDd of the Sk;r ~~tua"':z. lbuae" MI-. Pratt's Patienta Fair Harbor Kant bovleer ~up. The Brad.aban ot Harniu Out or tho l"og Rugged Water Back Hwlberl Tho i'ortygeo llory-'Guata Blair I 1!1 Attic The llev a,pe L:liiJ'tell, the WiD:l Out troa tho Sea L1Dd.bcrP,1 Charle• J.. "We" L1ttlo, Arthur w. Litt.le, Coa~tuce & awp,tb. The Blaolr Sbrnd• L1.nd......,, PrOIIk B. llo1<>1d I.• Liuoott, R. 11. 4D llm1bua: ot Modern. Jaer1cc a-or LiP_, Walter U. s. l"orel.p Policy Pro• Harlal to tho llb1Do �~·• L.T. lloiN:IDger, Karl Auguat Kel.nll•, B..-aa Melville, Lnil llen:oill, EI.OOPOr (Mro, K~) Mered~th, Oeorp Merritt, Abrahu. -botor Harz, Charles MeJMU, Laurence w. Mill.ar,AllceDwtr M1ller, CaroliDe MWer, Jaba.·c. Mill•t, F. D. M1ll.hatlHZ", Bert.ra M:ll.l1e, Wal.tar ~· Iouln Jordan M11De, A. A. H1tcbell, Ru.tb Coatort 111tcholl, s. Weir Mallo7, Robert. Montao-z71 L. M. Montso-z7, Rutberf'ord Jfood3', Dr. Joseph P. Moore, Moe Moore, Capt.. Thomu, Jr. Moi'OIId,Paul Moni&UIIt, EI.I.Dor Morpu, .,. . . Christopher )b;l.q, ~rrUon, J..\·~ H:Jrtoa, H. T. Mool.o7, - - - . lfilJ.:Ialll rllowol7. IIJr<• J'.Dza.na, H. J. ~ !hldford, 1-llllUm llukor~i, . 'ban Qopal. 16111'01'd 1 Cl.azoaoe B. & Kul.oclc, Dillab llario Muacbbaua, Biron . IIIIDQ', !albot liUd Kiti;J A,T017 llaqbi;J Girl Dioillo.lodoonturor llob7 Di<k Lod;T Suttolk Uld her Cil'olo Buquorio The Great. Aurican BodvaiOIL ·Tho GoDtl- Qo !IT Lad.iea Mllet Lin Lab ill Hio Booom . OriKillo !d tho AooricOD -lutica A Copillor7 OriN (WDet) Whatonrao.. Up WilT lluropo Ficbto Ia A Shoatuac Oudoa Ia • Court7aJ'd When We Wen TV7 louJII llwlt !d Jlox1co Ill'. Krio Krl.qlo n-a Pr1d•'• Wq Anne of' Green Gablee Tno Clrq Volt .&rct.ic Doctor Out.lur Coua\17 Tho Sl<:r Io llr Witaooo Iadioa Ail' The Yeo.ture BDok Abrohall Lil>cola Tbo Hauatod Bookllhop :!":....-:... Croft BobbOrioo (OD) 'l'llo Cell !d l!agload , llllilia' Jock Uld Jlondn;U Jlirl PUot l!porp= !d Old ~o • The SUTer Hav:k lioMn in Science The Iron Sbroud (Wilot) Oo,y-llocli !IOpoloac C..o.t.v 1<otluru Bock F e t o r - - . Bar 20 DQ8 _John llalltu,_ GoDtlaoa --u-""'"• !d Tho Kiac ill. Chock Tho lire !d &oitooa Tbo Lioa or Petro J~la· ~.'l'ho•• D. Hurn;r, Jola • 'l'ho OrdOol !d Richard Fenrol Diolla or eroo_. Tho Story Bobilld tbo Story The Sbort. L1De War . l!oll'o........ .· a-t~~-_..,. troa. Motoroor �.• K Mabie, Rudlton Wright Macardle, DoDald. · HaoCriDUe, A. H. MacDoaehl, PhU1p MacDonald, Robert· M. Macn::nal.d, Willi&~~. Colt Macgnth, Harold Machen, Arthur MacJCa7e, Marion Morse · Mac kinder, Dorotb;:r J.~Laren, Ian Maclean, Stuart Hac71 John Magoon, care,. Hal.kua, Alida Silu llaoll,- Mannera, Da:ri.d. J • Hanatield, Nonaa SickMU Horae Storiu TbUreda71 e CbUd Ico 1.n l!vPt l!ocapo Opals and Cold six-Sbooter Showd.owa. Cow 'Tbiet Rid.era of tbe Wbiatling Skull The Three- Meequiteere A Splendid H..ard . The Coay - · (VGM) ·- The Wooden Statue Beaicle the Bonnie Brier Bush Alexia • . The Story of the World's Literatore·• · I SIOll tbo DnU ~-· sto.e Enilo llo7 · Ro,.,U l!ighnooo Con~t Seaaon Keeper of the }ll)lna - .. Murder 1D the Opera House Fo:l.nt of llo Hoturn Mario 1 Oleena 11arquaa::t, John P. Marquis, Don Harr7at, Captain The Little Sa-rage Oll.a Podrida • Japhet in Search of a Father Marah, Georp tTnder Frozen Stars • . llart:l.n, ~ Rand7 Starr Lo.t.diag tho Alr C1rcuo Martin, George Jictor The' Bella Of St. Maey- 1 a Martin, MarcU. DOnna Parker on Her Own 1-!a.rtin, Nell I.ord 9,rroll of Broadlfq ~ Martinek, Fraak Y. Don· Winslow aM the Scorpion Stronghold. Marvel, Ik (Donald G. Mitc~l~) Re~iea of a Bachelor ~_. .. 1 " Dream. ·Lite Hasefield, John The 8iJ:'d. or· Da1f111nc l.faaon, A. E. w. The fbuSe .or the Arrov 2 The ~·. or the Reokaril~ . Huteru.n, Walter s. l!avitT, Nanc;y Dorr Maxvell, WUU.u. Haxvell, W. B. Maxwell M1Cart7, J. HendriCkaoa McCloud., Darid. I Me~, Hol"" lisClliiiC, Nellie H. lt:ICull.,., Jobaaton MoCu~beoza, Oeorp Birr The Me l!aroh "l':<<or· . 'l'h87 Cua Lilce Svallcnnt We Forget Baacuee We Must Tiviu. .· · I:zia1de the Gl.tu ''lbe'-li'i:na of MID ~.~;,.n~_: ~In· TiJMa Lite TUN · 'Joha,stea:l~n ot 'l'uu . r:~of Grau.atu-k Brevater'• M;llllou ,. .• . Oliwr OC6obV 0 Glioit lroatod McDonoid, FiJilq KcOUire, Paal. A FuDe:ral. 1D .._. llciAVre, JohD T. Drao 1.n tbo DaWD McJieolT, Nal'ion Tho J-1.na-Of! Ploce HoKeU., H. c. aalld.og J)rou..,Def Strike• Back ttllf1chol1 1 Charlu L. CraB7 Weatur �0'Britm• P'rallk M. 0'BrieD. late 0 1Brlea• P. J. Odla• JeroM Oc<loa, Cleorp w. 0 Tbe sto.,. .of "Tbo TbeAIIWUl Bopra llloh ·llml I DiO Waoted Salt O•Rar•• Kar:r ou....., ao;r Tlnllloloo'hood Cad...., Rlltll OJ.t'Oiolr, Ellitll JobD o·~moa. ~ill, B. l'l!11ll.pe Little~ Tb.e· Moan Saw Mlu'd• Dnr1' 1 1 Blood.. Lolllloa 8torSu : Ill' •. YlDoat eo.dor (llllot.) Tbe Dullb Ooclo 8peU: Tbe Gallon ot ChaDDe !be DnU •• ·Pav llat.omi'aYfMIVd Tho Oreat ·l'l'l.Dco Sbul Opt.io, =A. J. 01Re~. OobollriiO, LlOl'l 0.--i,l"ord:IJioDI outenao. JWotba 0 1 SIIlllftD• Haurlce otie, J.-. . o.wta w Onrton, Grant - Doablo 'l'raltor The.Boldw Bo:r Tbo .. llartJro or tho Colio.... Peril ·. Beute,. Hell· aDd God.e Wild Ooooo ·. ZO Yoora I.-Orov1JI& Toby 'f11or· . liDIIor- Flop .l Dol of F.laDdora Inillgtoll storioa ... '11&hta B n - t �Ha~,Robert N:ill, Esther W. Hnins, Frank J. Nichol, John Nic~leoa, Meredith N1lee, Blair Nobbe, Capt. GUbert Nottill, Charlea o. Norrie, Frauk No~, Kathleen N Tapiol& '-s Brcn RegilleDt The WoodCutter 'a Houe The Tragic Civ Miae Pr1Dcua A Yankee DaredTho. . Corqlo The Litt.le Brown Jug or 1w.re The R:>uae of a 'l'houaaD:l Ca:ad.lu ThO TaU07 U ~ CoDdeaed· to Devil 1 a IelaDd On~tlio Richt·ot the Briti.eh LIDo.' Breo<l The Pit lfDIIUl- ira Lon You-Can't HaTe Et'er,.t.hirac ··The .lloerioan Flagp ·Secret· Marriage Myatvy lbueo Younpr Siatar Mother ·· Treebava. Norton, Carol Nowell, Sarah Noyea, Alfred Maiden Toyap· The Secret of -the HarabbaDka Bell~>-'MOre The Sea Gull "ThO Rulla....,. Tbe JihaD to•- Yacht 20 YNra ira the Tower at LoDd.oa (WDet)~ No other llan �Q Hieoiooippi ~till' li.Ddaark'a Fol.l7 'lllo lla1or TrOT One. Man 1 a M1ddle ~~ Herbert & Edvarcl or Quiller-Coucb, &. T. Qldml, E. Baker R He Did Not Die at Mqerling •R• ~1M, William MacLeod Ralpheon, G. Ha.rve7 Randolph, Marion HaDealle 1 Stephen Ratb, E. J. Ratze~Sberger, Anna Raw!inga, Marjorie K:iJman RidPQ' or Montana They Called Him Blue Blase• Oune ot the Frontier • Boy· Scouto the Arctio Circle Th1a •U Xill. You ..,ad A Shroud ror S~JTlock The Br'at Jaallint Whon tho WhippoorvillSouth lfgon Unr1er Raze, Floyd D. Reade, Charles Rea a, Arthur J • The Hoae ot the WUd. Roae 'lllo l!nigbtabridgo ~f7atory (WDot) Ore)'IIIIU"ah Ree:e, Arthur B. ReUly", Helen Remington, Frederic Rbofle, JohD ~·, Alice Hepn Rice, Crata Rich, I.ouiae Dicldnsoa. Richard, Mil.toa Richards, Laura Ric~nd, Grace s. The Dream Doc_,r Tho SUont Bullet (WDot) The Double Man Tho Way of an· IadioD Mystery at Or~ombe Farm The lbnorable Percival Mr. llpp The Thureday Turkey Murden We Took to the· Wood.a Dick lent Fur Trader Clootrroy Stroag Rod Poppor a!rDo ......-Foursquare Ri.ctmoDd, Hugh Riekanbaoker, Edward. 'f. Mr. Beamish Seven Ca110 Tbroagb Rideing, Will.i.am H. R11a, Jacob A. Jaaea Wbitoomb George· llaahington Theodore Roosenlt, the Citbea Pipe a o' Pan at Zeke•bUlT A Jboaier Roalace Tho Fly1Dg Iolaado of tho H!Pt llorniag Attervh1lea Hia Pa'a ••• aDOe ~ey, Ne!Pborl:r PoThe Circular Staircase Tho.Dootor Tho .IJiasiag Intorludo Tho Tbo Door The State Tenu Bl.1Dor lorton When a Man Married .u- . ·-· I Tho Rod Lulp The strHt of SeftD star1 Tho Souado (100) Tho lion in Lower Toa Thfl Ttilov RoOII ,.,.,_t �p The Orq Seo1 (WDet) The Lookft Boolc hiDe, Nnil.le - · Mar1o Mgran, Fl'aDcill Turner PuTleh, Anne Parrott, Ursula ParaoDI 1 Louella o. Patr1, Angelo Patrie, Jobn Payaon, Howard Pearson, Loreoe Peaee 1 fbvard Peat, Harold. R. Donal.d Culroee re:ttie, - Pe&ttie, Roderick Pedler1 Margaret ~exter, Hugh Penteco&t, Hugh PeutrUl, Mrs. Frank 1'wr7 Perr7, Jaaee n. The - Sett1Ds the Third SaU. The Oo1den Treu11r7 The !We~ Boohelor For All of Our Line The Go)' DUterate A Schoolauter of the Qreat Cit,' WilY Japan Wu Stro"« The Boy Scouts at the Canad:l.an Border Tb.e Harftet Waite ~tCargo Private Peat A ·:Prairie· Clron -- Jolll'U7 into ·Aaerica · The Bright Lex1con Look to the Frontier~~ teeterd.ay' • · Haneet Reel Belt. Pay Gi"&Tel The Uth Horae OdUe The i\oo Redo ot Tra""7 ~er Walle: a the Corridors Perehiag, John J • l1;y Experiences in the World War II Pertvee, TolaJld. Interfenace Phillpotto, Eden Three Dead Ken (GD) PitldD, Walter B. tile· BegiDB at ForV Pitta, Mabel Porter In the Shadow. of the Crac Plum, HarT The 11ll1Dg of Judge llacFarlal>e Poole, ErMet Beggar's Gold. n The ·Y1llage llaJlger Pcll;r"""" .Grwoo Up Port:r, Eleanor H. Mise ~e---Dec1B1oZI Down . HarT Marie Jut-Dartd·· Poet, Melrille Davisson - . Edit.b!!arT Prager, w. Prea:tiaa 1 Elizabeth Pruton, Artl:wr Preaton, John R;pd.e Pri.e:tl"7, J • B. !7le, llrD1e ==:·~fort A Knight ot God Du.tch Adm.rd.atration iD tb.e Netherlude Iad.iu Steppl.Dg lleanmrard The Limpl.Dg Slterltt lla4 AntlloD;r w.,.. ftleGood~JIII KidDi.sht on the Deeert Aogel Pa- ,- Here II.. Yoar Mar �RaDdall, Jobn Jlerala, Jr. RecldiJII, W1Uloa A. Reed, llrrU• ~.... l!rloh !Iorio Robertoon, B • .&mot " OQI' ~ Cldlisat.iGD Oar Rear l'lltare A SpiDDer 1D tbo Sua All Olio\ OD tbo Weotern l'roat Arch or Triwopla W1llioa or Or011p .. ~. tbo Btara An llou\Nl 'racQ' Croarel1 - The Sea ot 01"&88 · · Vlot.orlo Fov-TbirV Tho7 lfaDt.ed to Lift Tho ~n RobiDo, l!llsabeth A Dork Lontern Robineon, J811ee H. " Beard., Charl. '1'he Dnel.o~t of ModtlrD. 1arope II Roden, R. w. w .. Too ~ to Ole Rcclocanacb1, c. P. Ralaer, Su. Rope•, Bradtord Sa~-· Raphael Sac~...Weet, Forner ~·•• 'rbe OJ'obard ot 'fears 42Dd street T. 'l'he Lite ot Ceeare Borgia Tol'<jiWI&d& Tho -loDe Tho Dork Iollud CriMODJirllaDda SaDdere. Geo:r1e PvBODII aDd. fl4cee Santqona, - Ludolt ll'rleder. On tbo Road vltll VollJJtctoa Scb&UIIanll, August ScbDJW, PreetoD Scbure, lldoWil'll Soager. AlloD SOIIpick, AnM Doqlu setou, Orahul s.,.oar, Bootrloo lou Sha;r, Bolltll • Sol.tll, latlloriDo Sbeeu, TiDI:ent - - . . . J!oz SUJ.upU, F. B. su-, Ipaslo SiDolo!.r, llu'o1d SiDolo!.r. JilT SiDe~, tTptoa Skldmnl, llubort Sklmoer, Col'IIOI.lo 0\lo • n l!abroup, l'a1q Sol.tll, - · Sol.tll, Cllord R. D1eD .s.:-tb, tfJJ:: !1!Jieuor Tho Foreiporo Jr~- Orpbou llqa1Dox . Tho Old CoUD\oH Tho w Plaa au.er ot We Tho· Prlft\0 .Ad-tare or CaptoiD Sin:· SaD!oll.co ---\0 l!ook Jlorltap Tho ThoSoociBoDoaththo&low .-..lcanYRn ADDa Snwn alii \be n..ldiJIIo World'• Ball Proaid-lol " - ' Rea- ea. So ..... Soap Bohlllll tbo llllro OQI' Roar\0 Wora Io- - ·~-~ l.adloo ~ CloT Ll!a 1D a 1'11\V laUe lllc\017 Lon 1a- Bona La\1-.. CaraStnl!p l"rrl1t �N Nathan, Robert Nicholllon, Mered.itb Ho~is, Charlea a. North, sterlin& 0 1 ~1en, Freclerick Tho Eor)J' Fioldll1 Tho l'idcll01' ill llor)J' The Biahop 1 a Wite The Orchid Thoro r. Allethol' Hea.U Broken Barriere Braoo Briclal Without straw Seno- -·Ap.w_t the Ieara 0 White Sbad.owe ill the South Sea• M;yatic· Islea 'ot· the South Seu O'Helll, Eu&:ezae Without llr Cloak For One SWeet Grape Pipe Nilht Selected. Phyll OateDso, Martha The MoDirako Root Parrish, Anne Parry'1 Demlia P And Hne Not LoTe The Sunivor Tho NioterT ot RoM 11u11a1 Lantel"D8 ·on tbe Lewe A S1llgol.Or Lito The Huebud' a stor,. Tho Collflillt As in a IA:toking Ol&a• Tho Prick)J' Poor • Saddle -'ill the SkT llu7 Baker l!l:ld)" Yirgin with :a.tternioo Tho7 Walk -ill 'the Cit7 Tho llqiciaiUI o' ~ten, late O'Hara, J. Pennell, Joseph stanlq Perc:y, WlllhDl Ale»Dier Phelps, Elizabeth Stuart ~ipps, Darid Gra.bul Philipe, F. c. Pille, Heeter Plema, J. H. Powell, 1Jman P. Powra, Toa Pri:au.,., J. B. Proctor, Ellen Prou'tiJ, OU..e Jf1Uin• TurDiJ>I: Leano stolla n.uu �St.eiaheck, John SteM, Baa Geld ere sterTett, FraDcea a. StneD.a, Jo•eph Earle Stennaon, Hurton E. st~enaon, R. L. stewart, Martba Korlt17 St. George, Tbollu R. St1x1 Tboaae L. Tbo MooD io Dotal Druu of H:nDDuth Hary Rose of Hiinin ' Yootenlo,Ja ln tbo Phll1pp1Mo, Tho !lfotery of the Bollle C.biaot Familiar Stuciiea or Ken aDd Boob J. Lodgillg f<r ""' fli&bt (WDet) Gre7hoUD! hml7 c/o Poat.uter strange, John Stephen The Sport~Jls OeatuH The Lad7 of tb(l 'l'1ger and other tt..o("iee Lectures To Tell You Our Lon Love Ia BterD&l. SkJ' JU.ciere of tbe Atlultio Lost .Over Qreeal..ud An Air ·Cargo ot Gold Adritt Onr HuUon Bay Sabre aDd Saddle The Hm:i in the GlOTe . The Nero \•.blte Ocaibul: The Red Box The J.eagu.e oE t.J;le Prightened. !tul Harriet Beecher Stove Reap tha Wild Wind Murder Gives a Ionl7 Light stra.!too-Jtlrter, CeDe Frecklu St.oclctoll., Frank R. Stoclcb.rd., John J.. stob, KarT stone, Irving S~ne, Richard H. Stotherd, E. A. W. S~ut, Ra: Stove, Charles Bdvard. & Dyma.n B. Strabel, Thela LaddJ.a The Song of the Card.ilal A. Girl o:r the Li..Berloat strooc, Illobel stroac, L. A. a. stuart, Jes•• Btuhldreher, Harr.r A. Suckow, Ru:Ua SUtton, Margaret SWan, Altred J. awimlerton, Frank The Lone l!&nger The Loag l!&nger ODd t.ho Gold l!obbez7 llorl'iqe by Capture ' · ~ Empty IWido The Ghost Plane Robert Louil!l Stnenaon The Snen AlWI , Tape tor Prin.te Tu.seie lnute RociiDe Country People (SH) Tho Lirlag Portr&l.t Muoic 1900-1950 The Georlian Houae ·cbi.U8np T~mple Tower ~· Rreturn or &llldo~ Dru!mlond. �Shearing, J011epb. Sheppard, Albert & Morrill, J. s. Sherwml, Edith Bishop Sh~, Harold Me Sbenaan, Richard Shirer, William L. Shubert, Ethel SbulmaD,~te, Nevil Sidney, Margaret SUler, fan S~n, Georgee Tho Lady aDd. tho Aroen1a OutJ.iDe of H1atol'7 I KiJitreaa Madcap laptain or the nnen It 1 a a Paaa Tho UDread7 11oart Berlin DiarT Stories or tbe Operas Barefoot Bo7 vith Cheek Pastoral Ordeal Lari:ltall Five Little Peppers Grow Up Echo of a Bollb Mal3ret llranla Sputh The Shaclov in the Cov't7U'd The Cr:l.ae at Lock 14. Sinaa, W1llianl G. Those Old li.Ule8 (WDot) Sim?uov, Constantina Dqe and !light. The Dirlne Fire Littlo Stool Riata aDd Spura '!'he Dangeroua Sea F1eh1n' Jiaq .\laD - k Apin Felix O'~J:Ia7 The trmer Dog Lite ot Jane Awlt!Jl The Han 1n Gre7 Sinclair, Ma7 Sinclair, Uptoa Si.riago 1 Cbarlea A. Slocolllbe, George Sloeaon, Ann 'l'rullbull Slll.th, Arthur D. Nowdu Sl:f.tb, F.. Jklpkinaon 11' Smith, Goldwin Sld.th, IAuf7 Eleanor Smith, Logan Pearaall Slllith, Raue7 ard Chaa. Slith, Rod/ Srd.th, Thorne Snaitb, J. c. n Unf'orgotten Yean JaUUII.· Out or tho Rod Did She Fall t Thei'e Is a Tide !D:lia.D' Sa..r Tho .&rrov or Fire 1¥ D111Pl.to Nor-. lent or tbe WACa Rlddle ·or· the Stora Secretll or Radar Spaldiag, Cbarlea &. Carne,', Otia Spalding, lloDry s. Speight, Harold E. Bo Spovack, SuollOl Sprinpr' Noi'IIIUI Sproul, lathlou SpJT1, Joban.DI. -Li.Dd.- SquUr, Stattord., Jean staa•, JoaathaA staDd.1eb.1 Bart L. stanl871 Hartba K. ~el, [urt, steenzu~, a. w. steiJI, Aarol1 Mark IDve at Firat night Hold in the IIYor&].adoo Tho Lito aDd. Writing• or JohD ~ Mul'<ler in tho Glldod Cap ~:!~r~ Heidi .1. Orut lluahing or Willd.o (100) D:Jaton Ad?ellture 'tunl ot tbe Table Latty o 1 tbe B1c League The Soule or Mea Mul'<lor 1 o-sprp Tho lilpootor lll.thEito-to~ The am z. a W:lt.Hia �s Captain Blood Heturno The Historical Nighta' Enterta:l.moont I, III Mistress Wllding The Hounds or Ood The Snare Saint Martin' a Dwam.er Bardol7& the Magniticont FortuDe'a Fool Tho Night· cit 0..0 (Wilot) Bel.larion the Fortunate The Lion's Skin The King' a Min1.oD Sabin, Edwin L. Sacha, ~eM. ~b111'7, Noll Sa1ntab11r71 G. ~burg, Carl Saridy1l, Edwia Sangster, Margaret B. Santee, Rosa ~OJaD.t Wil.li&Ja Sasaoon, Siegfried &UDders, John Monk Savage, Ala Dorothy L. Sarra, Scher£. Margaret Schl.UIIherger, Jean Soott, Robert L, Jr. Scott, Walter Seagran, Oord.on s. Seaman, Augusta Huiell s......u, Moll¥ Ellictt Sodgvick, .llom7 Ilv1sht ~18)', Mabel The Gates o£ Doom The Trampling o£ the L11.1ee ib78' Book o£ Indian Warriore Talk BUl.7 Smitli, Secret Serrice Ace Blll Bolton, .Flying Hidahipu.n lleytlen ltlM Front Mao Trapper "Jilll" SUrgical Call Men and Horaea The Trouble with Tigera Tho llwlan UoOIO<IT Mamoire or an Inf"antry 0££1cer )lingo Kulik' B Firat Seal Hunt The Unpleuantn.esa at the Bellona Club Suspicion (WGM) · Lord Peter TiOVII tho llo<cy' The Corpae Qrcnra a Beard Sa1ntSat1n'lda God ie My Co-Pilot Tho Two Dr.-ro (WDet) -SUrgeon The Edge o£ the Raftll Fool Bet\)" at Fort Bliaaard Fruoia Part..~~ KleVen Cae Back Sel.Jiark, George ~ tzer, Charlea Alden Tho CrJiD1 Siatoro Tho Chuckling liagoro At the BDd o£ the Santa le TraU Those Who Go AgaiDet the CWTent Murder 1A SUeaoe Land. o£ the J'rn Serao, Mathllde Weot Tho LaDd of ~ I Segal.e, Sieter BJ.and..1.Da Seitvt, Shil"l8J' -.- Snell,- Black Beaut)" ~· Sueaanah . Lady 1n a H1Uioa Tbo llt.bT 1n tbo - ShanDoD, MoDica Dob17 ~· MarCV7 Sharp, Walter Rioo Shaw, Georp Bernard CaD 'l'ftllt;r-Four Houre Lean Rilododoaoclron P1o Tbo P'lovoriag !!lora Tho Oo-.ot or tho FreDch lepubllo loft Allloag tho .&rtioto �Tho SooDoi1Dg Pool &.. Hopwood, Averr Riordan, Robert Roan, Tom Roberts, CecU Roberta, Blizabeth Kad.ox Ro~te, Kenneth Roberta, Theoc:lore Robi.De, JobD D. Robinson, Nellie o. Rockwood, RoJ Rogers, BetV Rogera, Will Ro~, Sax The Wall The Blt.t Medicine for WUdcat Whisporillg Range Gone Sumrarcla The Great Meadow 011- Wiawell Arwldel HaDing, tb.e AdYenturer The Incollpl.ete Angbra PhUo 1 I Daughter I.oat on the tobon WUl Rogers , Lettera or a Selt-Jiade Diplomat to his Preaidat Moon or Had.Deaa • . s.- Simi Fu Manchu'• Bride ~~lelnt . Tho Trageclieo in the Greek Rooli (llllot) Rollin, Charle11 Rol t-lOlaeler 1 Francia The AnciODt 111Btoey of tile !Qptl.alul, etc •. Il The TUier of Herda ' HDl:ug, O. E. Pure Gold Roos, WUliul Roos:velt, Thoodore Ped.er Yictorioue Tb,e Boroet • a IDngboat The Rough Ridere The strenuoua Lile " & Kendt Root, Corwin Root, Jean Chrietie RosND, Alice Grant 1 Barnab)" Ro:a Rowe,ADDe RowlaDd., lfalll"7 c. Ro71 L1ll1an Klbabetb. Ruakill, Jolm Ruuell, MaJor C. E. Rwleell, Charlotte Murra7 Rueaell, W. Clark Eaat or ·the Sun aDd Veat of tbe MooD An .bl:erican, Sir Natban Hale ·Y1B1tcre to Hugo Tho TragedT or x The Tragecl;r or Y . The Tragecl;r or z Druz7 Lane 'a Lut Cue Too Much PoiaoD Dude . . Girl Scouta in Qlazier.'l'ark .~=!:!!•!f the:· SeO~et' sV.u:e · De&th of .., l!loquent Man Willla. Dupior • �T V&Ddercook, JobD w. van der Meerech, Mu:aaoe Van Icon, Hendrik -'J.tll. s:Qka, Daren von Tempelci, Arldna EAoreee or the Dusk Invi&eion Life aa.i. i'ilo.es ci nen.l.na.d t. Thia 1l&e Sandra B:Jrn in Parad.iae w Haddell, Helen ht.er Abelard. Walker 1 StaDl.ey Mre. Astor's lbrse Wallace, F.d.gar \'ial.~le 1 Hulh Jlarner, Sylvia Townser:d "':ll'' H. a. The Magic of Fear (WGl.f) The IUlw and the Slain A Prayer tor lV Son . Tho J07tu1 De~ The Yowtg Enchanted Captain Hicholu s.-z. Will Show Tono-Bunga:y Heamihlle Hr. Britling Seoa It Through Joan and Peter The Pascarella Fu1l.7 Hertel, Franz Weston, Chri.l!lti.JMI Iodigo The Giant Joehua Whipple, &urine \ihite, stewart Edward Wilde, Osoar Williams 1 Ben Ames Willie on, Georse F. Wolle 1 Thomas t~o;tt, The Call of the North The Best Known Worb ot eo. . Spring Saints and. strangere Look Ho1UVIIl"d., Angel Whistle stop Maritta M. Night Shitt \oboct, Samuel ADirew Rod Squafe Ood and the Srocery~~AD Wright, Harold Bell mack Bo7 Natin Son Wr1!ht, Rtcha.rcl Wright, s. Fowler Deluge y Yeate-BravD, n-anoia Youag1 l'raDCill Brett Zinberc, Lea The Line o£ a Ben.pl. LaDcv Hr. & !Ire. PeDD.iJtgto.a. �~th, str.,. The La:ab ·SkiD and Bones Thorne Turnabout The Tborne--a.d.th 5-Decker ., People on Our Side The Sewn Sona of B&l]Jhack Farue Is the Spur Hard l'ac to My Son, M1 Son The Sun Io IV Undo1J>c Sn&w, Dfgar Spivey, Thomas Salq'er ~J.Dg, Howard m:en, Marguerita Matador Ste~eck, SyaloDde, J. A. Cup of Gold Tho I<>ng ,falloy Grapes of Wrath Canneey Row Tortil.la not Oleander Rber Tho l<>ng Lane Return in August state Fdr Count Tea. Line of the Queena or Engl.aad. Trees of Heann . A Ma1>,7-Splondored Th1J>c Tho llollov Skin Sir PbUip S1dnoy Slau~ter, The Sort~ of Ruth John Stern, G. B. ~·Phil storm, Hans Otto stricklard, Agnee stuart, Jesse Suyin, Han Swain, Virgin1a Frank o. T Targ, William Tqlor, Rosemary ~.TUr&'lf Thompson, IJ.OJd, Thompson, Sylvia Trnor, Ellis toll Tucker, Augaata Tullock, Principal. Turz>bull. .!.pea Sl.~ The Cue of Mr •.Cassidy Chicken Every SuDd~ Doctor Arnold Wi.d.e Ia the Gate Tho lloUD!a ot 8pr1J>c Tho l1ll1J>c GrouDI Mi. sa Sueie Slagle' e PaiiCal The na,. Must !law u The-teRell.aioa 01111 Bioloa T �lt:lruer, Richard The ea..w.iothCorpao Woraley-Oough, Barbara. Worta 1 George F. Perc1nl Cbriatopher A Feather 1n Her Cap The Greeatield. Mpter,r Wright, A. M. R, llright, Eq.... ~ght, Harold Bell The Dramatic Life or Abraham. Lincoln The Great Ibm Spoon The Winn1D.g or Barbara North That Printer or Udell' • When a MaD. •a a HaD Tbe E;yea of the World Chall.,nge to Fraeclom An JD.ementary History or EDgland. The MTatery of Lake Retreat The Mercer lb711 M;:rst.er,. case Tho Hermit Doctor or ~ Death Out or the Night w:;en, The Wage1 or Tl:rtu.e Beau Oeste Wriston, Henry M. W;yatt.-Davi.ea, •· Wyck:rr, capweU W;rlie, I. A. R, \lylule, Allthony ! Yarnell, Duane Ybarra, T. R. Young, Clarence Young, E. H. Young, Francia Brett Yoq, Rida JohnBon Young, stark Young, Taab Iotmg, W1lliall. E. Through Forest and Stream. Young Man ot Caracu &tor &Jya Over the ClceaD William A Message to X.ura (WfRf) Out or t.bo Nicht So Red tha Roae Lot !e Start Over .lg&i.o Shark, Shark. The Cue or Sergeant Or18oba Joseph Fouch -....rFtV �White, Andrw Dickson White, Ared White, E. B. ~te, Grace Mill.er wtt;te, Stewart Andrew ~te, Williaa Allen ~te, W. L. Whitehead, A. Whitmore, Clara H. \oihi~, Elliott Whl.tDe7, Pl17llia A. Whittacker, James c. Fiat Honq Inflation 1D !Tanoe S...U Ticket. to Sillpporo Quo Tact:l.mu8t - Here ia New Tork Froa the Talley or the Mieeiq Te88 or the stora Count.r'J' Folded Rilla The Cl&iM Jlll1pOI'o Wild Geeee CalliDa; Autobiograp~~T lbodrow Willon Queena Die Prolll:ll3' What People Said The stuadard. Bearer WoiiiiiJl'. Work in Engliah notion The White Ticer of llepal The Bl.iDd. IJ.on ot the Congo The Pirate Shark Red Ie tor Mllrder We Thought We Heard tbe Angela SiAl Wickenden, Dan Widdener, Margaret WiggiD, Kate Dougl&o WUby, Noel Macl)Jnald. Wllde, Oscar Wilder, Thornton The Wayfarers All the ICillg' s Horau Rose o' the Rher Wile, Frederick WWiaa Wilkins, George H. Wllkina-F.reeman, Mary E. News Ia Where You F1D:1 It Wilkinson, Clenell wu;iUI8' Ben Amea ~· Valentine WW1auon1 6. M. & A. H. W1ll1auon, 'I'ballee wn:on, Harr7 Leon WUaon, Hill Peebles WUaon, Mary Lena WUeon, W:lodrow Wilstach, Joha Winfield., Arthur Wiee 1 EYelyD. Toea Wode~uae, P. o. Happy Elldin«• Pen, Pencil aD1 Poieon (WDet) · The Bridge of San Lui& 1!a7 (SN) nyiDg the Atctie "Doc" Gordon Coeur cle Lion Lean Her to Ileana TiM ot Peace Courier to Marrakuh Dead Man' llonor The Gold.en SUeaoe On the ReiD:leer 'lraU Rl.1gglea ot Red Gap Proteiseor }i)w Could Yo• John Brown, Soldier ot Fortuae z.diaa Third The Rev Freedoa UDder CoTer Man 'ftle Ronr Bo7B 1n Soutb8l'D Water• The ~t ot Stan . . llothin« but Wo<lebouae (Lean it to htith) U I Were You Meet llr. Mall iller We llather l!nj01W'i It llludin«&· Cutlo Mulliller'e H!pto Wolt, WUlia. Ralph L.Jl.:tllin_ _ __ Woltt,· Wou 1 ToJV' ~. Eric F1sher Wood, Jtloa. H1n17 Wood-Allea, Mra. Mu7 w.:u, Woolcott, A.l..uaDder YirgiDia llbollq, c. Leonard -lriDh, Cornoll Tho Sbov-ort IlOdia -- 'l'l:lree l'aeu8 t'oDT' a Scrapboob Tho llote-Book ot an Attoobo Eut lpDo - t a Yo- W..U Ougllt to 1tJXnr .!Dq, !Dq .lao 'l'he Yean fbo 11&Ur ot tM Chal.d.Ha . Tho lll"ide Wore BUck �w· Wadelton, 'l'oiiiQ" Wadalq, Olln Wagguan, Maey T. ~ar, MUdred Wallac:, Edgar M;r Mothar Is a Tiolent Woman Flood Tide ~Dr, M:trton 1!1 Wite 1 ThoQuarr7 The Lav of the 'lbree Just Hen Tho Scotland Yard Book of E. W, (Thom,ck) The Stretell.i case and Other Myatery storlea . Tam o•- the Scoote Red- Acea Walling, R, A. J • walpole, Horace Hugh W~pole, Ward, Christopher Ward., Mrs. Hwaphrey Ward, Mary Jane Warner, Frank A. Warren, Maud Radtord. Wa.aaerman, Jacob Watts. Mar)' s. WR3J18, Iklrotb;y WecMberc, Joseph Weld, Joba We~a, Carol3JI The Clew of the Nev P1A The Clever One The S1l•er Eq The Feathered Serpent The Green Ruat The New Mammoth !Vstery Booka The Four Juat,!Man The Secret House • The Man Who· Knn The Corpse with the Blistered Hand. The Cutle of otranto (SN) Portrait of a Man with Red. Hair The Duchess ot Wrue The stra.nce Adnntures of Jonathan Drw Engl..a.Dd.'s Ef'fort The Snake Pit Blbby Blake at Snovtop Camp Robin Hood and his Morey Men . Bula Katari Nat.han. Burke Dorot.J:o' DU:on Wins her Wings Looking £or a Bluebird. Don't You Cry for Me Criae:il.cOU'l.UI.te Marjorie's Tacation The Umbrella Murder Marjorie in c.,_m T)>e Roll-Top Deok MysteJ7 In the Tiger 'a Cage PattT'• Butterfly ~ Welle, Carnth Welle, Helen -· W~, H. G. Wernher, Hllda We•t, WLrd. Westcott, Edward Noyea We1tlaDd., ~ Weatonr, Rwla ~ton, &:lith libe~er, In ·Coldeet Africa Silver Wings fiU' Vicki Tho lliato17 or 11r. PollT The Ial.a.Dd. of Dr. Moreau The Door in tho Wall (wtll) · The Proquet Player . My D>d:l.an 1amil1 · Trouble TallO)' Dt.rldl!arla Tho ll13bt.lre Rider• • . · "Tillie tho '!'oiler ·IDI-.the. Muquorodi.D« Duabeoo : Mioo Maey Paok (liGM) ·' Fichti.D« hulco III --· The M:ttber 1 • Recompenae Tho Chl.ldru Ill.the s. Wbelu., Rue•ell. 'Whipple, Chaadler Janot llord;r in HolJ.rwoocl Helen 1ll tbe Bditor'• Chair --~ fi&v• Ulld.er -the .Mesa R:la �u Val.leey-Radot, Rene v:nce, Ethel Tanderaook, Margaret Van Deuaen, Deli& Tan" Dine, S. s. Van11Dyke, HeDr7 Vaughn, John Arthur Vercel, Roger Vicker a 1 Roy Viele, Herman Knickerbocker Vi.Dacke, Harold M. ' The L11'e ot Puteur Reprisal Eecapo • ....,., Murder Ricarb t irl Scouu. ill. / Beael:Dioocl Fore•t .The Beneon Murder Caae The Eennel Murder. Cue The Garden Murder Cue' The "C&D.Il'T' Murd.er Cue f18ht1Jig Pbr Pe&ce The stol')' or the otber Wlae MaD Canp Tidea Ot Jlblt St. Michel Tho Whioporillg Death Heartbreak Hill A Hiatory or tbe Far Eaat in Modern t'imea �T Taber,Gl&qs & Webster barbara Taggart, Marion Allee StUlmeadov aDd 8ugarbr1dp Jack Hildreth on tbe HUe Tar~iogton, D;x)th Claire Allbler & Wlleon, -lor, !1""'7 J, JlarrT Leon Tqlor, Phoebe Atwood Taylor1 Ro801111.1'7 Ill&go or Jot/oophl.Do Little Orvio The Man from Bo• Men 1D Motion The H;rs~ of tbe Cape Cod Ta'f'U"D Ridin' the-Rainbcnr CoWlterteit ~,Lee tut Tru.p L1ght.D1Jig Strilcoo Tvico Thaden, Dietrich llell-WoTeD Erid.uce (em) Theieen, w. w. & Leonard., starli.Dg Real We Storiee Thil'koll, Angola -ling Hall " The Jkoand.ODI ""• sn.er ·Halt Thoue, Harlan A Yank in the R. A. F. Thoaae, H. C. Reel Rider and. the Ad:nnture at ChtaDq Rock Tho11ae 1 I.onll Ra:ldere of the Deep ·· · ~on, Maurice Alice of Old Yineenaea {Thurber, Juaea Let Tour MiD:l Alone Tha Thurber Carniftl. I Thurston, Ernest L. The Black Shadow I " /=~:,ur~tt T. \ Tompldne, Juliet Wilbor , Toalpk1ns, Walter A. ) Topiliue, Zachariu 1 Toussaint-Smna.t, Jean ; Tracy, Louie Traill, H. D. Train, Arthur 1 1 I ) " II n C 'l'ra..ro, ~ = ~:!rRut Number Sennteea Lord Stratford The Contesaioae of Art.us Qu.ibbl.e :~ =t;:t~. Book i • f =e~~ The Seed of the RighteoUII Dead.horse EJcpreaa Canute Wh18tlev,li..Dee Sboee that Itact Walked Trice Joromo D, & Crovell, J, gukia' Richard ewr, Glen llope, Antboqr Truax, Rhoda TmlultT, Joseph P. in, MarJe rne-SIII.itb, J ., Jr. "C. Q.• or in the Wirel.aee Ji:luH Tutt aDd llr. Tutt Mr. Tutt F1Ddo • ~ Tu.t, TUt, Ml". Tutt Extradition (WDot) Tho Fifth Rotate Guadalcmal Ilial7 llu It llurdor1 ThaclceraT Jo"PI! Liotor Wooclrov Wlleon ae I Inow H:la The Stolen White Bl.ephant 'WDet) B11Umre Onald. �CONDEMNED (For Catholic School Libraries t- Corit 'Cl 849 734 729 927 756 922 910 694 Journey in the Dark· .f; Ride With Me Hatter's Castle 919 Th• Fo1d•d Leaf K-31 Tristam Shandy Han's Hope (A. Hebranx) Bedford Village Lower Than 11.ngels J.tankind So Far The Last. Time I Saw Paris \le Pointed Them North Rain in the Door Way The Happy Time 814 B91 BOOKS NOT RECOI>ll-IENDED FOR OUR SCHOOLS: !!. Adams 1 Cleve F. Arlen 1 I•lichael Asch 111 Sholem Atwood. Dascomb Austin; F. Britten Alhm, Henry !! Baker, Charlotte Baldwin 1 Faith BamJrick, Uinifred Barri~gton, E. Barton, Bruce Bashford 1 Htmry Ba:Oe::;) H. E. Bawn, 11 Vicki . Bell, Neil Bella!rtann, Henry Bcmel~ans, Ludwig Benet 1 Stephen Vincent Bennet: Arnold Bentley 1 Phyllis Best 1 Herbert Blaker 1 Richard Bonner, Charles Botkin, Gleb Bot tome 1 Phyllis Boulton, Agnes Bowen, Elizabeth Bowman 1 Peter Briffault 1 Robert Brush, Katharine Buck 111 Pearl S. Burnett, \1. R. Burrcughs 1 Stephen M. Byrne, Donn Bennett 1 Arnold A Sombrero For Miss Brown Innocent Bystander Keller's Continental Revue The Thunderer The Empress of Hearts The Jl.1an Nobody Knows Doctors in Shirtsleeves Fair Stood the Wind- for France Hotel Berlin '43 Once in Vienna Breden And Sons Victoria Grandolet The Blue Danube Now I Lay I.te Down To Sleep James Shore's Daughter Imperial Palace Inheritance _ ·· Young 'Un The Needle-Watcher Angel Casey The Baron 1 s Fancy The 1-.iortal Storm The Road Is Before Us i The House In Paris ',._ Beach Red, · Europa ,'' This Man and This Womari ' The Patriot Dragon Seed ' China Flight Little Caesar Memoirs Crusade The Pretty Lady J. / Mildred Pierce All Night Long The Earth Is The Lord's Stars Fell on Alabama A Lost Lady Past Imperfect In Bed We Cry . . Cain 1 James M. Caldwell 1 Erskine Caldwell, Taylor Carmer, Carl Cather, Willa Chase, Ilka " Clarke, Donald Henderson , Cohen 1 Lester ·~o~-~~1"e:or:__s. Decoy The Green Hat The Nazarene The Apostle Unfinished Tapestry The Road to Glory Anthony Adverse . & : Confidential~· Sweepings .... - ..........Th•*••rlil.n:~. �r.·~~ r L!ST OF BOOKS I READ .A liD CENSURED- BY REV, FR.l4, VANOVERBERGH I APPROVED for ·CathoJ.iC. School Libraries E 146 A 26 /? -~ · K 17 ~ The Late G~or e !lJ>ley~\ 658 Lord Jim ~ The Eight Mil ion (.} ,A~~ The Charge bf the Light Brigade, etc. l.fy Family Right or 1.1rong ~ ~~:~sH:~~~itt ~~~~~~kc;~t;~~ F~~~n~~~~!ct- J 279 K 20 0 JO J 272 T 13 C 76 J 296 a'acJ Vl . The Fantom Filly Young ?-1an of the Horld Blessed are the I.feek r.fy Name is Aram Benchley Besides Himself The'Adventures of Tom Sawyer · Vanity Fair The Four of Hearts -Farewell to Sport Poe's Selected Stories 728 & 725 Pitcairn's Island 769 Life with, Father ·and !-!other !cut 684 Prodigal Genius 665 The Old Dark House 672 Uhite Fang 681 Tomorrow H~'ll S'l)i ..... .-/J~o.. 806 The Hudson .;;;vlA"n.""'"" 856 l·1Y Life an ard Times 855 & L-1 A Book of Americans c.:. 877 773 721 714 708 748 786 ?88 705 Danger Trail Timber Line The Purple Land Lad: A Dog Cow by the Tail Starlight Rider . 6 8 Young Ames The So Blue Harble Let Your i-lind Alone The Bruiser 0 Horsethief Greek The I-1iddle-Aged nan in the , -:.-J- ·..· 776 Poems oj¢~· Flying Trapeze 777 Canary 79S Pattern for i·1urder ~~743 ~ Brag g, • 789 Pay Off for the Banker a ?Ok Paul Revere Is Ride I etc. 727 ~eath and the Dancing Fo~795 King Solomon 1 s Mines man 796 !4r. Tutt Finds a \lay 760 Died in the 1/ool 747 Death on the Aisle 778 A Genius in the Faraily 751 The Big Sleep • · 791 Trail Smoke 797 Forlorn River 279 A Bell for Ada no 766 Blind :~1an' s Bluff 158 Damon Runyon: Favorites 7S7 Patrick Henry & the Frigate's 142 The Pocket Companion ' Keel lOS The Pocket Reader , 771 l~yth~ Aft~E.;.l:.t~~,lq, 11l 194 The Coming Battle of Ger·'' iO fl..JIA-77)2 The Years IF"'T"~ 1111 many wd;J-~ 0 Pioneers J;.JitAokJ.' ~e.,et#J4.6 Wind, Sand and Stars S26 In The Fog /iJA ~s-A..I.l.l l-Jiy Uorld - and Helcome to . 762 Joseph List,;.r.. ~~ it 843 Young Bess ~~~ ' A-29 Reprisal " ~09 To The Indies C-70 Penrod ~~~ .l.... 1 &.----Lives- Animal Studi~s \1 C-77 Short Stories of St~ fVII'I'I 36 l~y Heart Leaps Up f' c-~ 921 Concerning a Woman of Sin D-108 I<lc.Sorleys Wonderful ~ II-221 The Cruise of the Snark Saloon 1 I ~: ~ ~ i~:. ~~~~~n~~~r~h~ c~~~f~~ I-244 Ol' J.lan Adam an> His Chillun I-261 Queen Victoria '-I-242 Semper Fidelis I-277 .Lou Gehrig J•27J The Shadow Line J -287 George !~. Cohan N-28 Hartin Eden l~utiny on the Bounty . - R-5 After 190J, What? ll.:E, ~"kLmoo. .· · · · .j~~~~,a!ri_d~ W?re.~la"ck ~=~5 i~~~~;d ~~~~r K-2) Andrew Jackson K-13 Ethan Allen T-27 Blow for a· Landing T-10 Men Against the Sea T-24 The !lew York Yankees T-Jl .Battle Report &!-28 Daisy Miller T-16 The Range Boss .T-35 The Loon Feather .T-32 The World lie .l..i ve In _'/ 276 The. Story Pocket Book ·--~~~ ~~~:s_._ ~ · · ~~ �AP~ROVED for· Catholi~ School Libraries ( Cont •·d l m 890 836 889 868 884 809 916 928 9ll 915 918 758 761 710 737 716 765 .~ 752 Mac Graw of the Giants COlour Scheme 883 Busman 1 s Honeymoon Claudia And David Five Acres 'i'he I.ian \,'ho Came to Dinner The Uael~.l::ls Co'ltboy RuGg1e~ cf P..et! Cap Mr. \:ilrr:::-:.· Canyo~ Pass3ge Forth;.udo l.fantr.~p The Case of the Golddiggers Purse Tex Hoon Tide Keep ' em Crawling Eddie And The Archangel i'l.ichael The En~;"""'anted Voyage Tel:L Tale America \iorld' 5 Great Tales of the Sea Ircn:i.es 912 900 The Full Life 901 Tne Da:1iel Jazz 90J Keep YO'.;~ }:ead Do\'m 854 Captain From Castile 680 Cal.;..m:.t.y 'i'own 745 'i'he Hn.~· c:· the .1/orlds 730 ?he Drmo·1icil Horror .· The Valluy of-tha--Dry.Bones D•sert Gold ~~Mhrginians 865 rJJ:y Ten Years in Quandary 851 Dracula 888 Head O' W-Hollow 838 The Lady of the Lak• 837 Bowleg Bill 886 White Sail'J..CJ'OW~ng 881 She f-t H.(fl.i~ 917 The Trail Horde 904 The Story of Penicillin 902 ~ly Bitter Half 909 Frankenstein 660 The Outermost House 676 Jazz Book 699 14eet Me in St. Louis 656 Adventures of Superman 693 Irnonortal Life 8?0 Snow Above Town 893 The Loom of Languagtl 839 River Song 896 How To Do Prar.;tically ~ Anything 4<?_ 1-. 813 Author's Choice JI'GICf""-v-r/• 875 i··lostly Canallers 894 Reveille in 1-lashington ._ .. 006 :L..u'\ lO BE I'UR~·F~_:__(7or Catholic Schoo). Libraries) T'··J3 The Ci'oodcl (pp, 355-360, 361 up to "14" out) 792 .."Apart::~<..:~r:; in Athens (pp. 47-48 out) 779 ·On Borro•••cd Tirn• ( pp, 189-198 out l 800 The Bl.•hop's Wife & Two Other liov•ls (pp, 5-246 out) 763 J,iston ~or a Lonesome Frum (pp, 73-80, 134-158 out) 754 Advn·:.cc :,; oi" Hiram Holliday (pp, 177-178 oujr) 238 The Fock·. n:. Boo.< of f·1odern American Stories {pp. 59-84 and 271-286 out) I-26o Ashenden or the British Agent (pp. 93-102; 259-284 and 317-330 out)· 739 Soldier Art ( pp, 92 &· 131 out) 835 American Guerilla (pp. 287-289; 381-382 and 129-130 out) 775 Some Like Them Short (pp, ll7-125 out) CONDEM:lED (For Catholic School Libraries) 794 690 712 The Long Valley (by Steinbeck) Grapes of Wrath do, Tortilla Flat Pipe JUght (J, O•Hara) Butterfield S Mrs, Parkington (Bromfield) Mademoiselle Fiti (G, de Maupassant Joe, The Wounded.,. (Thompson·) I -iflr- .Q..Jl:i.R'h~ 741 799 811 669 r . . 673 770 85) Low 14an on a Totem Pole Quietly My Captain Waits A Liori is 1·n the Streets 89~ Dear Sir & Dumb-Belles Lettres 732 Starbuck 713· '!'he Golden Rooms Q-35 Selected Plays of Eu. gene O'Neill A~ w:;;;~~t~ai~!m~~·akYtC?,~n), -~Q·-.40~H~.e~nr~y·A·dajjjmljsiijAjjut~oiibiiiioij-• • • - I • I .L... Hrol � Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 70. PUBLICATIONS Typescript - Mimeographed Location [Example: 10.3 Box 1 Folder 1 Item 3] 90.9 Box 2 Folder 8 Dublin Core The Dublin Core metadata element set is common to all Omeka records, including items, files, and collections. For more information see, http://dublincore.org/documents/dces/. Title A name given to the resource 90.9 Miscellany contains the Papers of Rev. Fr. Francis H. Lambrecht, priest-member of CICM Missionaries in the Philippines who was also an anthropologist and did research and published various articles and books about customs and traditions of the people of Northern Luzon, Philippines. The papers consist of, among others, notes and drafts of these research works and lectures such as songs, hudhud or epics, dictionaries, rituals, folktales. Also includes some rare books, correspondence, and materials concerning the Christian religion. Some of his writings include the following: 106 Ifugao Abu'wab tales documented by Frans Lambrecht, C.I.C.M. from 1932 to 1957; Studies on Kalinga Ullalim and Ifugaw Orthography; The Mayawyaw Ritual; Linguistics: Studies on Kalinga Ullalim and Ifugaw Orthography; Ifugaw villages and houses; The hudhud of Dinulawan and Bugan at Gonhadan; Ifugaw-English dictionary; The Kalinga Ullalim II, etc. This folder contains an alphabetic listing of personal names (A-V) in 24 pages with titles of books/monographs/stories (?) across each name typewritten in original form; includes a mimeograph copy of a list of books, read and censured by Rev. Fr. M Vanoverbergh, approved by Catholic School Libraries; to be purged (for Catholic School Libraries); Condemned (for Catholic School Libraries), and books not recommended for our schools, 3 leaves. Notes Additional information about the resource Miscellany Language A language of the resource English Type The nature or genre of the resource Lists Format The file format, physical medium, or dimensions of the resource Typescript - Mimeographed Typescript - Original