O J, Eternal Priest, keep all �y priests

within the shelter of �y Sacred Heart, where none may harm them. Keep unstained their anointed hands which daily touch �y Sacred Body. Keep unsullied their lips purpled with �y Precious Blood. Keep pure and unearthly their hearts sealed with the sublime marks of �y glorious priesthood. Let �y holy love sur-round them and shield them from the world’s contagion. Bless their labours with abundant fruit, and may the souls to whom they have min-istered be here below their joy and consolation and in Heav-en their beautiful and everlast-ing crown. Amen. O Mary, Queen of the clergy, pray for us; obtain for us a number of holy priests.

�e beautiful Virgin of Antipolo left Mex-ico on March , feast of the Annunciation, and arrived in our blessed shores on June, feast of Saints Cyriacus and Paula. We owe this 0ecial devotion to D. Juan Niño de Tabora, then Governor General, whose piety in0ired him to bring the image to these Islands.

Let us sing, therefore, with one voice her unending glories: O Mary, beauteous star of Anti-polo, delight of the Lord, our voices thee acclaim. O Queen, in the Philippines, reign in her and in each heart. Songs of triumph and praise, O Filipinos, never cease to intone to her, who did bear God, who is our Queen, to her without end render faithfulness.

Reina y Madre de Filipinas THESE PHILIPPINE ISLES, in the official hymn, Gloria a Jesús, of the rd International Eucharistic Congress celebrated in Manila from to February , declare themselves pueblo amante de María, a populace, a country, a nation, that loves, adores, and honours the Blessed Virgin. May, dedi-cated to Our Lady, is the feast month of two of the major Marian devotions in the Philip-pines: the Nuestra Señora de la Paz y Buen Viaje (Our Lady of Peace and Good Voyage) in the church of her title in Antipolo; and the Nuestra Señora de los Desamparados (Our Lady of the Abandoned) in the church of Saint Anne in Manila. Thus, Our Lady never ceases to commend these Isles to Her loving Son.

A PRAYER FOR PRIESTS

Anamnesis 4 | Homilies & Sermons 5 | Photos of recent events 4 | Wisdom of the Fathers

A monthly newsletter for Filipino Traditionalists . , . . —

τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν

© Almadrones

The Cappella Gregoriana Sanctae Caeciliae olim Xicatunensis invites everyone, especially those who regularly attend the Liturgies at HFP, to adore and worship the Blessed Trinity through sacred music, which holy, universal, and excellent patrimony is “for the glory of God, and the sanctifica-tion and edification of the faithful.” For enquiries, please contact www.facebook.com/CGSCOX.

THE TRADITIONAL LATIN MASS is celebrated regularly at the Parish of the Holy Family in the Diocese of Cubao, by Reverend Father Michell Joe B. Zerrudo, chaplain and spiritu-al director of the Societas Ecclesia Dei Sancti Ioseph—Una Voce Phil-

ippines (SEDSI—UVP). Masses on Sundays are sung at . p.m. at the high altar, and on weekdays are offered at . a.m. in the oratory. For enquiries, please contact and .

3 | SEDSI acceptance & renewal Miguel R. Madarang

6 | The great Western amnesia Maurice Joseph M. Almadrones

7 | Fiesta customs of May Jesson G. Allerite

9 | The forgotten protectress Jesson G. Allerite

11 | Theophoric and theandric Satcheil M. Amamangpang

The Anamnesis was originally

envisioned as a bimonthly—that is, bimestrial—newsletter, appearing every two months. The contributors,

however, decided to publish it monthly after its first issue.

A monthly newsletter for Filipino Traditionalists

June Month of the Most Sacred Heart

1 S Sunday after the Ascension of the Lord | CLASS

2 M Feria in Ascensiontide (Ss. Marcellinus, Peter & Erasmus B., Mm.) | CLASS

3 T Feria in Ascensiontide | CLASS

4 W Saint Francis Caracciolo C. | CLASS

5 T Saint Boniface B. & M. | CLASS

6 F Saint Norbert B. & M. | CLASS

7 S Vigil of Pentecost | CLASS

8 S PENTECOST SUNDAY | CLASS

9 M Monday within the O<ave of Pentecost | CLASS

10 T Tuesday within the O<ave of Pentecost | CLASS

11 W Ember Wednesday in Whitsuntide | CLASS

12 T �ursday within the O<ave of Pentecost | CLASS

13 F Ember Friday in Whitsuntide | CLASS

14 S Ember Saturday in Whitsuntide | CLASS

15 S TRINITY SUNDAY | CLASS

16 M C. | CLASS

17 T Saint Gregory Barbarigo B. & C. | CLASS

18 W & V., Mm. | CLASS

19 T THE MOST HOLY BODY OF O. L. J. C. | CLASS

20 F Feria in Whitsuntide (S. Sylvester Pope & M.) | CLASS

21 S Saint Aloysius Gonzaga C. | CLASS

22 S External Solemnity of the MOST HOLY BODY OF O. L. J. C. | CLASS

23 M Vigil of the Nativity of Saint John the Baptist | CLASS

24 T NATIVITY OF SAINT JOHN THE BAPTIST | CLASS

25 W Saint William Abb. | CLASS

26 T Saints John & Paul Mm. | CLASS

27 F THE MOST SACRED HEART OF O. L. J. C. | CLASS

28 S Vigil of Saints Peter & Paul App. | CLASS

29 S SAINTS PETER & PAUL App. | CLASS

30 M Commemoration of Saint Paul Ap. | CLASS

Anamnesis In this issue

SENSE OF THE SACRED

F easts in & are proper to the Philippine Islands: either the rank and the dignity of the feast or the proper prayers and texts are different from those indicated in the Missal. Feasts enclosed in (parentheses) are commemorations. Only those commemorations falling on a ferial day are given.

CA

PP

EL

LA

Present in the renewal and the ac-ceptance of new members were friends of the Societas. �e events began at the side chapel in the church of the Holy Family, in the parish of the same name, in the Diocese of Cubao, with the Holy Rosary, led by the Spiritual Dire<or of the So-cietas, Reverend Father Michell Joe Ze-rrudo. Father Zerrudo preached after-wards a Spiritual Conference to all those present, e0ecially to the incumbent and incoming members of the Societas—a first in the history of the Societas. Father Zerrudo exhorted everyone to “remain faithful to their baptism which gave them the right to be called ‘children of God.’”

MEMORARE

R emember, Most Pure Spouse of the Virgin Mary, Saint Joseph, our beloved patron, nev-

er was it known that anyone invoked thy protec-tion and sought thine aid without being comfort-ed. Inspired with this confidence, I come to thee and commend myself to thee. Do not despise my petition, dear foster father of our Redeemer, but accept them graciously and pray for me to your adopted Son, Our Lord. Amen.

Anamnesis , 3

�e Conference concluded, the Chairman and President of Societas, Ger-ald Emmanuel Ceñir, presented to Fa-ther Zerrudo the a0irants who were to be indu<ed as members, namely: Mau-rice Joseph Almadrones; Satcheil Ama-mangpang; Enrique Macadangdang, Jr.; José Marie Olloren; Rhey Anthony Puertollano; and Joshua Santos. Fol-lowing the acceptance of new members, the Chairman and President led the re-newal of commitment of the current members, which Fr. Zerrudo accepted. After a short recess, Fray Eric de Sinajana, O.F.M.Cap., a good friend

T o remain faithful to Christ the King through obedience to the Supreme Pon-tiff, to our Spiritual Dire[or, and to car-

ry out diligently and faithfully the promotion of the sense of the sacred.” �is was the oath the new members of the Societas Ecclesia Dei San9i Ioseph—Una Voce Philippines (SEDSI—UVP) took last May , feast of Saint Joseph the Worker, Spouse of the Blessed Virgin Mary, Confessor.

SEDSI acceptance and renewal

Reda<ores Anamnesis scriptoresque

D. ANTONIO UY e praeclara & perillustre

Fraternitate Sacerdotale Sancti Petri qui primum cum annum adimplet

presbyter ordinatus D. O. M.

Tu es sacerdos in aeternum secundum ordinem Melchisedech.

.

L. D. V. Q. M. © Almadrones

Miguel R. Madarang

SEDSI renewal | continued on p. 5

© Almadrones

T he anniversary of the Finding of the True Cross is today. […] I find the Alleluia very beautiful today because [it] would say: Sweet the wood, sweet the nails, sweet the load that hangeth thereon: to bear

up the King and Lord of heaven […] It 0eaks of the sweetness of the wood of the Cross. It 0eaks of the sweetness of the nails. It 0eaks of the sweetness of the load that the Holy Cross support-ed, the load that hung upon the Holy Cross. And, you know, that seems to be very, very intriguing in the sense of: How would the nails be sweet? And how would the Cross be sweet? How would the wood be sweet? Because, as far as we know, the Cross was a very, very bitter instrument of torture. �e Romans have made themselves experts in prolonging the pain of the torture of the criminal that they have invented with great success that exe-cution called the crucifixion, which is just a<ually designed to kill a man, and yet kill him after a very, very, very long, long, long, long suffering. �ey say that a man would last for three to seven days on the cross, crucified, and he would die mainly from the exposure to the elements, and he would die mainly of fatigue, of much pain. Today, the crucifixion is becoming very popular again. Last night I was watching CNN, and [it] makes this feature on Syria. And there in Syria, they came to feature the execution by cruci-fixion. […] Now, you have to be very, very stupid to fail to see this as an a< of intimidation and a threat posed against

W e ask: who, on hearing the titles of the Spirit, is not lifted up in soul, who doth not raise his conception to the supreme nature? It is called the Spirit of God, the Spirit of truth

which proceedeth from the Father, the right Spirit, the leading Spirit. Its proper and peculiar title is Holy Spirit; which is a name 0e-cially appropriate to everything that is incorporeal, purely imma-terial, and indivisible. So our Lord, when teaching the woman who thought God to be an obje< of local worship that the incorporeal is incompre-hensible, said “God is a 0irit.” On our hearing, then, of a 0irit, it is impossible to form the idea of a nature circumscribed, subje< to change and variation, or at all like the creature. We are compelled to advance in our conceptions to the highest, and to think of an intelligent essence, in power infinite, in magnitude unlimited, unmeasured by times or ages, generous of Its good gifts, to Whom turn all things needing san<ification, after Whom reach all things that live in virtue, as being watered by Its in0iration and helped on toward their natural and proper end; perfe<ing all other things, but Itself in nothing lacking; liv-ing not as needing restoration, but as Supplier of life; not grow-ing by additions; but straightway full, self-established, omnipres-ent, origin of san<ification, light perceptible to the mind, supply-ing, as it were, through Itself, illumination to every faculty in the search for truth; by nature un-approachable, apprehended by

Embracing the sweet Cross

Saint Basil the Great

On the Holy Spirit

&

Rev. Fr. Michell Joe Zerrudo

Sweet Cross | continued on p. 11 On the Holy Spirit | continued on p. 6

Anamnesis 4 ,

© Almadrones

Los escritores de la Anamnesis se unen a los pueblos santanero y mariqueño en rendirla culto

a la .

Oremus. Deus, qui beatíssimam Vírginem Maríam dulcíssimo

título Matris Desertórum nos venerári tribuísti, ejúsque intercessióne tantam grátiam conférre

dignátus es, ut nullus ad ejus praesídium confúgiens fúerit derelíctus : concéde nóbis fámulis tuis ; ut sub tantae Matris protectióne constitúti, numquam a tua

benignitáte deserámur. Per Dóminum nostrum. Amen.

. .

�e Anamnesis expresses its gratitude to Mr Enrique Macadangdang, Sr. and Mr José Marie Olloren for recording the homilies and sermons of Fr. Zerrudo.

and affiliate priest of the Societas, sang Mass in honour of Saint Joseph the Worker, with incense, at the high altar of the church, bringing to an end the momentous events of the day.

DOMINUS MEUS ET DEUS MEUS !

Anamnesis , 5

At the Consecration of the Host at Mass on the Second Sunday after Easter, May , at the Parish of the Holy Family in the Diocese of Cubao.

© Almadrones

SEDSI renewal | p. 3

1

2

3

4

1 Father Zerrudo preaching at the Spiritual Conference.

2 During the acceptance of new members to the Societas.

3 During the renewal of the current members of the Societas.

4 Before the Communion of the people during the Mass of Saint Joseph.

© Brucal

© Brucal

© Almadrones

© Almadrones

orient our wisdom to that of the Church, enter deeper into the life of the Church, we begin to entertain a genuine interest in all the beautiful, pra<ical, and symbolic a0e<s of Sacred Tradition that the Bride of Christ had accumulated in Her years of steadfastly journeying unto the Heav-enly Wedding Feast. Which Tradition, we notice, unhampered, forbearing, and ubiquitous prior to the Second Vatican Council, appears to have sublimated pre-

acquired a raised aware-ness, by study and by recog-nition, which as one help us

We do not claim omniscience con-cerning the events of the past fifty years, when Sacred Tradition mysteriously ‘fell to the wayside,’ much like the man beaten by robbers and trodden on by passers-by. But like many Catholics, who, having

reason of goodness, filling all things with Its power, but commu-nicated only to the worthy; not shared in one measure, but distributing Its energy according to the proportion of faith; in es-sence simple, in powers various, wholly present in each and being wholly everywhere; impassively divided, shared without loss of ceasing to be entire, after the likeness of the sunbeam, whose kindly light falleth on him who enjoyeth it as though it shone for him alone, yet illumineth land and sea and mingleth with the air. So, too, is the Spirit to every one who receiveth lt, as though giv-en to him alone, and yet It sendeth forth grace sufficient and full for all mankind, and is enjoyed by all who share It, according to the capacity, not of Its power, but of their nature. Now the Spirit is not brought into intimate association with the soul by local approximation. How indeed could there be a corporeal approach to the incorporeal? �is association resulteth from the withdrawal of the passions which, coming afterwards gradually on the soul from its friendship to the flesh, have alien-ated it from its close relationship with God. Only then after a man is purified from the shame whose stain he took through his wickedness, and has come back again to his natural beauty, and as it were cleaning the Royal Image and restoring its ancient form, only thus is it possible for him to draw near to the Para-

clete. And He, like the sun, will by the aid of thy purified eye show thee in Himself the image of the invisible, and in the blessed 0e<acle of the image thou shalt behold the un0eakable beauty of the archetype. �rough His aid hearts are lifted up, the weak are held by the hand, and they who are advancing are brought to perfe<ion. Shining upon those that are cleansed from every 0ot, He maketh them 0iritual by fellowship with Himself. Just as when a sunbeam falleth on bright and tran0arent bodies, they them-selves become brilliant too, and shed forth a fresh brightness from themselves, so souls wherein the Spirit dwelleth, illuminat-ed by the Spirit, themselves become 0iritual, and send forth their grace to others. Hence cometh foreknowledge of the future, understanding of mysteries, apprehension of what is hidden, distribution of good gifts, the heavenly citizenship, a place in the chorus of an-gels, joy without end, abiding in God, the being made like to God, and, highest of all, the being made God. Such, then, to in-stance a few out of many, are the conceptions concerning the Holy Spirit, which we have been taught to hold concerning His greatness, His dignity, and His operations, by the oracles of the Spirit themselves.

On the Holy Spirit | p. 4

Anamnesis 6 ,

—from https://www.crossroadsinitiative.com/ library_article//On_the_Holy_Spirit_Basil_the_Great.html

T , that most wondrous ability of man to transmit and bequeath knowledge—of beliefs, of customs, and of mores inher-ited from generations past, whether orally or in writing—has

performed a pivotal role in shaping societies, governments, institutions, fam-ilies, and even individual personalities. �e Church has made Sacred Tradi-tion, together with Sacred Scripture, Hers, for Sacred Tradition is that pre-cious treasury from which emanate the illumination of our sublime Faith, and the adherence of Christendom to the do<rines of the Word. Sacred Tradition and Sacred Scripture, these two sentinels who faithfully safeguard their preeminent Mistress, the 0otless Bride, as She awaits the coming of Her 0otless Bridegroom, Who is Christ Himself, are always in harmony, one with the other, and comple-ment each other in oratione et in labore.

The great Western amnesia I

Maurice Joseph M. Almadrones

Amnesia I | continued on p. 12

Board of the Congregación de la Inmaculada Virgen María y San Luis Gonzaga, es-tablished on December , composed of students of the Ateneo de Manila.

�e dedication of May to the Blessed Virgin is a relatively recent tradition, which many scholars think to have origi-nated in Italy. �e Jesuits are sometimes remembered to have 0read the tradition throughout the whole Church that, in the course of the years, May devotions to the Blessed Virgin eventually achieved a sta-ble footing in almost every parish. May devotions to the Blessed Virgin in the Philippines are epitomised in the flores de mayo, wherein children under the instru<ion of their catechists offer flowers to Our Lady in a 0ecial ceremony. �is, however, does not seem to be the impetus of fiestas for which the month of May is known. Consequently, there figure two major devotions in the Philippines that occupy the month of May and gird it with merriment: first, the feast of the Invention of the Holy Cross; and second, the feast of Saint Isidore the Farmer.

undermined their preparations, even the fa< that another barrio might be celebrat-ing the same feast too. More often than not, this prompted the parish priests of old to transfer the feast of the other places to a suitable day, in order to avoid unrest amongst his parishioners. (�is is still recognised in some parts of the Visayas as pag-oktaba, alluding to the fa< that since some feasts in the calendar of the Philip-pines used to have o<aves, feasts of lower ranks were transferred after the o<ave of the higher feasts.) Depending on the civil hierarchy to which the feast belongs, the preparation could go two ways, but the official start of the preparations is usually marked with the convocation of the principal men and women of the place a week before the start of the novena to draft the componen-tes del patrón, literally, the members of the patron which will a< as the ad-hoc com-mittee for the preparations. �e compo-nentes have as their head the hermano mayor sele<ed or appointed at the conclu-sion of the last fiesta. If the fiesta belongs to the entire town, the hermano mayor will deputise certain 0ecific tasks to the com-ponentes. �e task of decorating the church goes to the hermano de iglesia; that of preparing the bier on which the images will be carried in procession goes to the hermano de carroza; and that of preparing the meals for the priests and the sacristans goes to the hermano de comida. Otherwise, the hermano mayor will suffice in his office. �e novena begins nine days before the feast day. Precluding transfer, for the Holy Cross, it begins on April, and for Saint Isidore, on May. If the fiesta be-longs to the entire town, the first day of the novena is called the jornadas, literally, journeys, harking back to the former pra<ice of ere<ing small temples, known as templetes, outside the church where all the patron saints of the barrios within the jurisdi<ion of the parish are enthroned. �is is a beautiful custom still observed in some places, although without the altars

Anamnesis , 7

�e Invention of the Holy Cross, traditionally celebrated on May, cele-brates the finding of the True Cross by Saint Helena, in0iring the wide0read, and unfortunately barbarised, tradition of the santacruzan. �e feast of Saint Isidore the Farmer, on the other hand, celebrated on May, commemorates the humble farmer (labrador) and day labourer (jorna-lero) from Madrid known as Isidro, who lived an exemplary Christian life. If we closely observe some parishes, e0ecially in the provinces, multiple en-claves and localities within them are dedi-cated to either the Holy Cross or Saint Isidore. In the days of old, the principal residents (in Spanish, principalía) of these places would expe< the solemnities due to their circumstances, which naturally required the presence of the parish priest, to be celebrated accordingly, refusing to countenance any untoward situation that

M , , is the fiesta month of the Philippines. �ere is a truth to this, considering the plethora of motley festivals that erupt during this lurid and sweltering month.

In the calendar of the Church, May is dedicated to the Blessed Virgin, im-pelling some good-intentioned people, Filipinos and tourists alike, to think that the majority of feasts celebrated in May are in honour of Our Lady.

Fiesta customs of May

Jesson G. Allerite

© Esmeralda

The Holy Cross as the centre of the santacruzan, a re-enactment of the finding of the True Cross.

Fiesta customs | continued on p. 8

Anamnesis ,

anymore, wherein the minor patrons of the town make a pilgrimage to the princi-pal church, together with the villagers, in order to honour the principal patron. �ey usually remain in their altars out-side the church until a day after the fiesta. On the eve of the fiesta, known throughout the Philippines as víJeras, after the canonical hour, the preparations will have been completed. In smaller plac-es, the colle<ion of rice from each house-hold is made on the víJeras. �e músico, the resident brass ensemble of the town, will have been notified of the schedule. In the absence of the músico, the local band is usually appointed the task (and this has given rise to the distasteful and scandal-ous sight of scantily-clad band majorettes leading a religious procession). At dawn on the feast day, usually at three, the componentes reconstitute to make the traditional diana, a parade amid the music of the músico wherein the pa-tron is carried from house to house in search for the hermano mayor for the next fiesta. �e diana in this context is what Spaniards call the first military awakening call, commonly known in English as the reveille. Once a member of a household accepts the duty of the hermano mayor, the image will be enthroned in the family al-tar or oratory as an a< of entrustment. Symbolically, the diana calls the peo-ple to their most solemn duty of re0ond-ing to their patron saint as an a< of thanksgiving, either to accompany the image as it seeks to be welcomed in a home, or accept the duty of organising the festivities of the next fiesta. �e other purpose of the diana, apparently, is to shake the whole town into an early start and prod it to begin its gastronomic ar-rangements. Fires crackle in the kitchens, fattened swine squeal their last, 0ices

rowdy the Walled City was with its bull-fights on the occasion of the feast of Saint Pudentiana, then the principal patroness of the Philippines Islands, whose feast on May was inscribed with an o<ave in the calendar of the Islands. Verily, the celebration of the fiesta in the Philippines is as varied in custom and manner as the islands of this blessed ar-chipelago are varied in number. �e fiesta is in the blood of the Filipi-no. It is never repressed even if that Filipi-no abandons the Church and risks his salvation in an aritual cosmopolitan me-gachurch operating in the paradigm of personal niceness. �e tendency, instead, so deeply anchored in our psyche, mani-fests in other ways, albeit shrouded in as rationalising and selfish a 0irit as the cele-bration for the sake of celebration superficial-ity, in the same manner which atheists want Christmas to be observed (their keep the merry, not the myth bosh). As Catho-lics, it is our duty to guard against the ways of the world, intent at perverting our immemorial traditions in an effort to eventually vaporise our whole patrimony. Sociologists treat the fiesta as a ba-rometer of our progress as a civic and po-litical organism. But the fiesta, first and foremost, is a manifestation of our deep faith. We celebrate in thanksgiving of the heavenly defence our patron saints worked for us in heaven. Here—notwithstanding the exterior pomp our ancestors gradually built upon our cele-brations to prevent erosion of this inherit-ed devotion into peripheral ordinariness, a grandiosity that teaches us to ensure each year that a small portion of our finite life orbited around the fiesta as an a< of sacrifice to render worship to the Blessed Trinity through His saints—must our own celebrations hinge. Ut in omnibus laudetur Dominus.

thicken the air with their whetting musk. �e biggest day of the town grates to life. Later, early in the morning, Mass is sung with all the pomp the faithful could muster. If the feast belongs to a place that is within the población, Mass is usually sung in the parish church. Otherwise, if the feast is celebrated in a far-off village, Mass is sung in the village chapel. On this day, the combined work of the componen-tes, the hermano mayor and hermanos menores, and the people in general finds its culmination. After Mass, the image of the patron is processed throughout the town, the músico playing, attended by the faith-ful. Afterwards, the vi<uals begin (and end at a time determined alone by the capacity of the people to sustain their merrymaking). It is often said that Filipinos observe three feast days for their beloved patron saints: first, on the eve of the feast day, when they serve food to visitors who wish to avoid the commotion and general gaie-ty of the a<ual feast day; second, on the feast day itself, when they reveal all the bounties of the home and the family for the people to partake; and finally, on the day after the feast day, when families still welcome visitors who failed to come on the first two days, and serve them food from yesterday, set aside beforehand for this very purpose. Imagine how bustling a town is if three or four of its enclaves celebrate the feast of the Holy Cross or of Saint Isidore in different days, all competing for the title of being the most exuberant di0lay of fervour and devotion. Imagine, also, in the olden days, when Rafael María de Aguilar had not yet converted the bull-fighting arena which was the Plaza Mayor de Manila in the Intramuros into a garden (the form of the plaza which survives to-day, under the name Plaza de Roma), how

Fiesta customs | p. 7

Mas entre éstos hay una historia admirable que el polvo de los acontecimientos adversos jamás ha podido sepultar. Es la historia de la Iglesia Católica, porque es la verdadera historia de la humanidad.

—Excmo. y Rmo. D. Alfredo M.ª Obviar

8

B wherein this faith and obedience hath dealt with being profoundly disturbed. Amongst you have appeared men resembling

those whom Saint Paul describeth (. Tim. .), lovers of their own selves, proud and arrogant, who have excluded themselves from the faith and resist the truth, corrupted in their ideas, with a certain shadow of religion and piety, even though impious and irreligious at the core, heralds of some liberty, which in the end cometh to be reduced to gross servitude. �ese have started to sow in this profoundly Christian country do<rines of the de-mons and of the 0irit of error (. Tim. , .), propagating hetero-dox ideas, and 0eaking the language of se<s anathematised by the Church, denying some, (or all), of the dogmata of Catholi-cism, scoffing at Her worship and sacred ceremonies, counselling towns not to take heed of the priests whom they vituperate and calumniate in the most insolent manner. Men in one word, here-tics and schismatics at the same time, for they do not only propa-gate ideas contrary to religion, as a Protestant or an infidel might do, but, when they are not disseminating heterodox ideas, they also take pleasure in exciting the faithful to rebel against Ecclesi-astic Authority and against Her parish priests, now discrediting the a<s of which Authority, now publishing against which priests calumnious news wherein is seen more than any other thing the hatred for religion and the 0irit of se<s.

LIC. EUGENIO NETTER Dean of the Holy Metropolitan Church of Manila, &c.

Pastoral letter concerning antireligious propaganda, April

P en que esta fe y obediencia ha tratado de alterarse profundamente. Han aparecido entre vosotros hombres parecidos a los

que describe S. Pablo (. Tim. ), amadores de sí mismos, sober-bios y arrogantes, que se han apartado de la fe y resisten a la ver-dad, pervertidos en sus ideas, con cierta sombra de religión y de piedad, aunque en el fondo impíos e irreligiosos, anunciadores de cierta libertad, que en último término viene a reducirse a grosera servidumbre. Éstos han empezado a sembrar en este país profun-damente cristiano do<rinas de los demonios y del e0íritu del error (. Tim. , .), propagando ideas heterodoxas, y hablando el lenguaje de las se<as por la Iglesia anatematizadas, negando algu-nos, (o todos,) de los dogmas del Catolicismo, burlándose de su culto y sagradas ceremonias, aconsejando a los pueblos no hagan caso de los sacerdotes a los que se vitupera y calumnia del modo más insolente. Hombres en una palabra, herejes y cismáticos a la vez, porque no sólo propagan ideas contrarias a la religión como lo pudiera hacer un protestante o un impío, sino que también cuando no vierten do<rinas heterodoxas, complácense en excitar a los fieles a rebelarse contra la Autoridad eclesiástica y contra sus Párrocos, ya desacreditando los a<os de aquella, ya publican-do contra éstos noticias calumniosas en las que se ve más que ninguna otra cosa el odio a la religión y el e0íritu de las se<as.

LDO. EUGENIO NETTER Deán de la Santa Iglesia Metropolitana de Manila, &c.

Pastoral sobre la propaganda antirreligiosa, de abril de

Francisco Moreno, date the possession of Manila on the eve of Saint Pudentiana, May . We, however, could not find any record from Riquel to corroborate this. Instead, we find the notarial record of the a< of possession of Greater Luzón, ac-complished by Martín de Goiti in the

Anamnesis , 9

But these a<s could not have been possible if the adelantado had not success-fully occupied the Islamic emporium of what was then Manila, a milestone he accomplished on Saturday, May , feast of Saint Pudentiana, virgin. Some historians, such as Sinibaldo de Mas, relate that Legazpi took possession of Manila on that day. Others, such as D.

Sección española Spanish section

P M, as Riquel is to Legazpi: �e Span-iards were indeed meticulous in chronicling their exploits. It is thanks to Riquel that we know from the June copy of

the notarial record he executed a year before, that Legazpi bestowed upon Manila its cityhood on June , and appointed the first cabildo, the city council, on June , feast of Saint John the Baptist.

The forgotten protectress

L’apoteosi di Santa Pudenziana Bernardino Nocchi Protectress | continued on p. 10

Jesson G. Allerite

© YOONIQ Images |

A , when mankind is impoverished and mori-bund due to the unabated pursuit of vice and personal gain, which is the fruit of and of the

lack of faith, our Holy Mother Church, just as did the sisters of Lazarus, called upon Jesus in the Host through the Eucharistic Congress. “My Lord,” saith She, “�y beloved is gravely ill.” And Jesus, just as in the former, hastened to succour but lo!, the body of mankind is a cold corpse already owing to its excessive love of self, the corruption of concupiscence hath already 0read over its entire humanity, and even if whosoever already cripple could move, it is san<ity without fortitude. But it is not yet late; just as did Lazarus, mankind will resurre<, through the fervent prayer of our Holy Mother Church and the merits of our Redeemer.

D.ª ROSA SEVILLA DE ALVERO Directress of the Institute of Women

Meditations and devotions on the Eucharist, December

A , na ang Sangkatauhan ay naghihikahos at naghihingalo dahil sa malabis na paghanap ng layaw at sariling pita na bunga ng at kakula-

ngan ng pananampalataya, ang ating Inang lglesia, gaya ng mga kapatid ni Lázaro, ay tinawagan si Jesús-Hostia sa pamamagitan ng Congreso Eucarístico. “Panginoon ko,” aniya, “ang Iyong minamahal ay may mahigpit na karamdaman.” At si Jesús, gaya noong una ay nagmadali ng pag-abuloy nguni’t ¡ay! ang katawan ng sangkatauhan ay malamig nang bangkay dahil sa malabis na pag-ibig sa sarili, ang kabulukan ng kahalayan ay lumaganap na sa buo niyang pagkatao, at makagawa mang anumang lumpo na ay walang lakas na kabanalan. Nguni’t ‘di pa huli, gaya ni Lázaro, siya ay mabubuhay na mag-uli, alang-alang sa mataimtim na pa-nalangin ng Santa Iglesiang Ina natin at ng mga karapatan ng ating Mananakop.

D.ª ROSA SEVILLA DE ALVERO Directora ng Instituto de Mujeres

Mga pananaimtim at paglilingkod sa Eucaristía, ika- ng Disyembre

presence of Riquel and other witnesses, dated June . Whatever exa<ly is the role of May in the history of Manila, be-yond being the date Legazpi occupied it, Mass was celebrated on that day in hon-our of Saint Pudentiana, who was then declared patroness of the city and of the entire Islands. Two saints figure on May: Pope Saint Peter Celestine, and Saint Pudenti-ana. D. Moreno instru<s us that the rea-son the Roman virgin was ele<ed is the conservation of her relics. �e relics of Saint Pudentiana were preserved and venerated in the Eternal City, the Head and Mistress of Christendom. Unfortunately, after her proclama-tion as general patroness of the Isles, her cultus soon disappeared, until such time that the cabildo, visibly troubled by the copious calamities that befell the new colony—principally the great damages wrought by the raging typhoons on land and at sea—gathered one day and decided to ele< a prote<or of the realm. �e cabildo executed this ele<ion by casting lots. �ey wrote the names of

with other relics, arrived in the Islands. �ese were received with great jubilation on the part of the city, and the usual cele-brations were made: solemn processions, endless bullfights, colourful fireworks, and performances on stage. It is said that her whole body was brought to Manila, and either kept in the cathedral or in her titular church or distributed to the different churches of the city at that time. �ese relics are now presumed lost, having been probably in-cinerated in the liberation of Manila dur-ing World War II. Her feast day was kept throughout the Islands in the first rank, with the same honour accorded to Saint Rose of Lima, principal patroness of the Indies, accord-ing to the tenor of the bull Sacrosan9i apo-stolatus cura, promulgated by Clement X on August . Both feasts were listed as duplex classis cum o9ava in the Dire9orium of the Philippines. �e feast, however, of the Immacu-late Conception, under which invocation the Diocese of Manila was ere<ed by Gregory XIII, with the bull Illius fulti praesidio, issued on February , con-

different saints on the lots, cast them into an urn, and summoned a very young boy to draw one of the cast lots from the urn. Inscribed upon that one lot was the name of our prote<ress: Santa Potenciana. A regidor—that is, a councillor—stood up at once and, remembering history, recounted to the cabildo that Manila was taken possession of on the eve of her feast day, thus reminding the cabildo of the great debt the city owed to the saint. �is in0irited in them a renewed sense of obli-gation to honour Saint Pudentiana, and on that day, they acclaimed her as patron-ess of the entire realm. Her cultus was then revived, and the colony once again venerated her as pro-te<ress, a title that was never abrogated formally. Governor and Captain General Gómez Pérez Dasmariñas constru<ed a beautiful church dedicated to Saint Pu-dentiana, with a college for girls attached to it, the Colegio Real de Santa Potenciana. �is church and college was built be-tween and , under the privileges of the patronato real. �e relics of Saint Pudentiana were not to remain for a long time in Rome. On January , her relics, together

Protectress | p. 9

Pitak Filipino Filipino section Protectress | continued on p. 12

Anamnesis 10 ,

Adoration of the Blessed Sacrament began from the early days of Christianity. �e accounts of the life of Saint Basil al-low us to witness an early example of re-serving the Blessed Sacrament. �e bish-op of Caesarea divided the proJhora into three: one part he consumed; another, he gave to the monks; and the third, he placed in a golden dove su0ended over the altar. �e archetype of extra-liturgical adoration which developed in the West has never been part of the Eastern liturgy which Saint Basil celebrated, but a liturgy for adoration does exist, wherein psalms are sung, and a covered diskos with the Sacred Species is placed on the altar. �is custom of veiling the sacred from human eyes di0lays a strong Eastern chara<er. In the Middle Ages, the custom of adoring the Blessed Sacrament became a more integral part of the life of the Church. In Italy, for example, Saint Fran-cis of Assisi, who had a deep devotion to the Eucharist, promoted Eucharistic Ad-oration. Saint Bonaventure comments

Christians in Syria. Of all things, they have to use the symbol of the cross. So, until now, can you say: sweet are the nails? Until now, can you say: sweet is the wood? What made the nails sweet, when, in fa<, the nails convi<ed Him? What made the wood sweet, when, in fa<, it was an instrument of torture and death? �e answer is very simple. �e answer is: It is because the One Who died on the Cross conquered sin and death through the Cross. While He was hanging on the Cross, nobody could see how sweet the nails were. While the Lord was hanging on the Cross, nobody could see how sweet the wood was. But it was only after the Resurre<ion of Our Lord Jesus that people understood what the Cross was all about. It was only after the Resurre<ion of Our Lord Jesus that people understood what the nails were all about. It was only after they have received the Holy Spirit, as the fruit of the Passion and Death of the Lord, that they understood that the Cross may have been before an instru-ment of torture and death but now the Cross is the instrument of salvation. […] �e Cross might have infli<ed death on Jesus but the Cross gave us eternal life! It is by the merits of the Cross that you and I shall be resurre<ed from the dead. If the Cross infli<ed pain on the Body of Christ, the Cross brings to us the hope of salvation. It [infli<ed] pain on Christ but it gives health and salvation to all of us. �at is why we should embrace the Cross, love the Cross, and honour the Cross. Contrary to what the world says that the Cross is evil, we know for a fa< that it is only in the Cross that we have hope. Only in the Cross can we find salva-tion. �erefore, let us put ourselves close to the feet of Christ. How? By embracing the crosses that He sends us. Remember what our Lord said in the past: Whoever wishes to be my disciple must deny him-self, and take up his cross, and follow me.

—excerpted from the sermon of May

Anamnesis , 11

that Saint Francis would be swept in ec-stasy after receiving Holy Communion. For Saint Francis, adoring the Sacrament was “seeing Christ.” If there be a person whose devotion to the Eucharist be exceptional, it would be Saint �omas Aquinas. At the request of Urban IV, who established the feast of Corpus Christi, with the bull Transiturus de hoc mundo on August , the Angel-ic Do<or composed hymns in honour of the Blessed Sacrament, recognised until today for their excellence of form, san<i-ty, and universality. �ese hymns are: () Pange, lingua, gloriosi, commonly sung during Benedi<ion and Processions; () Sacris solemniis, sung at Matins; () Adoro te devote, commonly sung during Bene-di<ion and Communion; () Verbum su-pernum prodiens, sung at Lauds; () Lauda, Sion, Salvatorem, sung at Mass after the Alleluia and before the Go0el. �e profound love with which Saint �omas adored the Blessed Sacrament

T he Catholic Church, as a blessed people of God, bows down every day in awe of and in adoration to the Blessed Eucharist. Every day, every hour, around the world, She commemorates the Holy Sac-

rifice that the Lord commanded to His disciples. And wherever church we go, never do we forget to kneel down to adore the Most Holy, Who is pre-sent in every tabernacle throughout Christendom. Great a promise, there-fore, was given to us that He shall be with us until the end of time. And tru-ly, He is with us—truly and really present!—in the Blessed Sacrament.

Theophoric and theandric I

Satcheil M. Amamangpang

Sweet Cross | p. 4

Theophoric I | continued on p. 12

During the Theophoric Procession for Corpus Christi last year, June , amid a brief downpour.

© Yu

TRADITIONAL MATRIMONY

C atholic marriages in the Philippines are solemnised according to the 0e-

cial ritual taken from the - (cf. A9a & Decreta I Concilii Plenarii Insularum Philippinarum, n. ). �is ritual is obligatory for the Philip-pines (Rit. Roman., tit. VIII, c. ., n. .; CIC, can. ).—IMPRIMATUR José N. Jovellanos. For enquiries, please contact and . Details on the ceremonies can be found here: www.deipraesidiofultus.blogspot.com/search/label/Mozarabic%20Rite.

LATIN IN MASS

T he Catholic Church has adopted Latin as Her official language be-

cause She is the Universal Church. She has been appointed to “teach all nations” and, consequently, for Her, “no national barriers can exist.” To say the Mass in a national language, however convenient it might be, would be unworkable in the Catholic Church simply because She is Catholic. Her oneness of faith is typified in Her oneness in 0eech.

—The Sanctuary Lamp, May

cipitately, with worrying ease, in the dec-ades after the same Council. We, who apply ourselves to this in-telle<ual exercise, in particular, enquire why the Church—or perhaps, those in Her—seems to have suffered a very bad fall, enough to drive Her into that state of forgetting that Sacred Tradition is Her divine armour. Why are we now con-

fronted by this sudden amnesia, mocked by this denial and forgetfulness, flabber-gasted by this dismissal—aversion, even—of Sacred Tradition, that we now rise to defend Latin, the unchanging 0eech of the Church, the Traditional Mass and Sacraments, and the ageless customs that once decorated, and stubbornly persist to decorate, the 0iritual life of the Church?

— —

diffuses from the hymns he wrote. “O res mirábilis,” we sing in Panis angelicus, the cento of Sacris solemniis, “mandúcat Dómi-num : pauper, servus et húmilis” (O admira-ble wonder: the poor, the servant and the humble eateth the Lord: ). Verily, Christ, in His theandric love, deigned to remain with us until the end of time.

— —

firmed when the see was raised to metro-politan status by Clement VIII, with the bull Super Jecula militantis Ecclesiae, dated

just as we rejoice in the feast of blessed Puden-tiana, Wy Virgin: so we may learn a filial devotion to Wee. Amen.

August , began to eclipse the cultus of Saints Pudentiana and Rose of Lima, that, acquiescing to the petitions of the bishops of the Philippines, Pius XII is-sued the bull Impositi Nobis on Sep-tember , formally nominating the Immaculate Conception as the Principal and Universal Patroness of the Philippine Islands, and Saints Pudentiana and Rose of Lima as secondary patronesses. �e Pian bull, nevertheless ensured: Whereas historical documents exist, which prove Saint Pudentiana even from the six-teenth century and Saint Rose of Lima from the seventeenth century to have been kept as Patronesses of these same Islands, so that, at Mass and in the recitation of the Divine Office, the difference of the more preferable rank in the feast days of these same Saints might be hitherto preserved. But the desuetude was inevitable. In September , the feast of Saint Pu-dentiana ceased to be obligatory. But we continue to invoke her in our prayers: Graciously hear us, O God, our Saviour: that,

Protectress | p. 10

© Wikimedia Commons La Inmaculada de los Venerables

Bartolomé Esteban Murillo

© Wikimedia Commons Santa Rosa de Lima

Claudio Coello

Anamnesis 12 ,

© Almadrones

Theophoric I | p. 11 Amnesia I | p. 6