Saturday, December 09, 2006

The Nativity Story

(Review of the film “The Nativity Story” by Mr. and Mrs. Daniel Heckenkamp of the Apostolate of Our Lady of Good Success in Oconomowoc, Wisconsin).

On December 2, 2006, on the First Saturday of December, we went to the local movie theater to watch the movie “The Nativity”. Based on previous reviews of this movie that we had heard, and the fact that the Vatican2 held a premier showing of this movie, we were expecting a movie that at the very least held to Catholic beliefs. However, from the very beginning of the movie we soon realized our high expectations had to be thrown into the trash, for as the movie progressed, we became more and more disappointed. The overall conclusion of this movie is that it is not a catholic movie at all, but at best, a Protestant movie directed by men who did not even follow the Biblical account of the birth of Christ. At worst, it is a vile anti-Christian movie created by people who hate Christ and His Church and whose main motive was to defame the name of the Blessed Mother and warp the story of the Birth of Jesus.

As mentioned before this movie discredits our Catholic beliefs, beliefs that are so essential to our Faith that if we do not believe in them, the Church no longer considers us Catholic. What beliefs are these that have been maligned? It is those beliefs which we hold sacred: the Immaculate Conception and the Virgin Birth.

In one of the very first scenes of the movie, Mary is shown with her friends, sowing a field of what looks to be corn. These friends of Mary give sideways glances and smiles to each other after looking at a group of boys that are nearby. Then one of these girls runs to tackle one of the boys and what ensues appears to be a pile up of youths in the cornfield with Mary sort of participating in on the outer edges of this entanglement. Then from the house emerges Mary’s mother looking stern and upset. She calls to Mary and shakes her head “No.” The fact that Mary looks to have been participating in some kind of impropriety and had to be corrected by her mother is beyond belief but this is only one occurrence of “sinning” on the part of Mary. For throughout the first part of the movie, Mary is depicted as any normal 14 year old given to sullen, sulky moods. This movie shows her to be unhappy with the future marriage that is being arranged for her by her parents (which we know to be historically incorrect). She walks out of her house in defiance when her father tells her that she is now betrothed to Joseph. These scenes call into question the dogma of the Immaculate Conception issued by Pope Pius IX in 1854.

It also was implied in the betrothal scene that Mary and Joseph planned on a large family as Mary’s parents indicated that they were to live as husband and wife in every way for one year except for that one act that would produce a family. Joseph began building the home for Mary and their future children indicating Joseph was planning on having many children. This is in line with the Protestant viewpoint that Mary and Joseph had many children after Jesus and counters the Catholic Church as it has always taught that both Mary and Joseph took vows of virginity and mutually consented to live as virgins in the married state.

The scene of Annunciation was not anything that a catholic would contemplate while saying the rosary. They depicted Mary reclining under a tree in the middle of the day while others were around her working. What is supposed to be the “Archangel Gabriel” is first shown as a hawk and then as a man with an Afro-like hairstyle and white robe looking as if he could be a son of Cheech or Chong. The “angel” had no mystical or holy appearance and he is shown at quite a distance from Mary. The portrayal makes you wonder if he’s truly Heaven sent.

The Visitation was portrayed as an excuse to run away from her “intended”, Joseph. A way out all of it – as if the whole idea of the coming of Our Lord and the idea of marriage was too much for her. The Magnificat was left out of this scene; however it was partially narrated at the end of the movie omitting the first half of this beautiful prayer:

“My soul magnifies the Lord, and my spirit rejoices in God my savior; Because he has regarded the lowliness of his handmaid; for, behold, henceforth all generations shall call me blessed; because he who is mighty has done great things for me, and holy is his name; And his mercy is from generation to generation on those who fear him...”

You can be certain, upon looking at these omitted words, just why they were omitted and the intentions of the creators of this vile cinematography!

The birth of Saint John was very degrading. This scene is about two minutes long, depicting Elizabeth holding her upper body up off a chair by holding onto ropes, screaming from pain while two women are ready to receive the child. She delivers, while Mary, with a horrified look on her face, stands by watching. This scene is not suitable for children to watch.

During Mary’s absence at Elizabeth’s, Saint Joseph was portrayed as being upset that Mary left. Also were included, implications that Joseph did not expect Mary to come back, as in one scene where he was deep in thought pondering his future with Mary holding his carpenter tools – then suddenly with a look of frustration and anger, he throws his tools to the ground. Saintly behavior for sure!

When Mary had returned to Nazareth, Joseph was excited to see her. However, on lifting her from the wagon he discovered that she was heavy with child and walked away upset. Mary tried to convince her parents and Joseph that she was not pregnant due to another man but that “an angel” appeared to her and told her she was going to have a baby. There was no evidence of any of the three believing Mary. It was implied that Joseph was ready to stone Mary until he had a vision through a dream (with that “angel” again) that Mary was telling the truth.

The traveling of Joseph and Mary to Bethlehem was the best of all scenes in the movie. But even during this trip there was an occurrence that was disturbing. While Mary and Joseph were walking through a market of a town, a palm reading woman offered Mary a small piece of cheese or bread which Mary accepted but then this sorceress read Mary’s palm and claimed she was going to have a son. Mary accepted this prophecy with a smile and Joseph shook the woman’s hand, thanked her and then they continued their journey. The implication was that Joseph and Mary had no objection to fortunetellers.

The scene of the Nativity was extremely heretical. Besides this grave evil, again we find it necessary to say that this movie should not be viewed by children. Mary was shown to be in labor while she was in the town of Bethlehem. Joseph rushed around carrying Mary in a frantic state trying to find a room for her as she groaned and breathed heavily as if she had taken Lamaze lessons. The worst of the worst occurs once they arrive at the stable with Joseph kneeling ready to deliver the baby. He partially lifts Mary’s dress putting his hands between her legs ready to receive the child. Mary is laboring, her face sweating and in extreme pain with all of the normal actions of a woman in a delivery room and then she gives birth. Joseph raises Jesus in the air showing the baby covered with blood and Joseph laughs for joy totally discrediting belief in the Virgin Birth. There is no sign of worship or adoration by either Mary or Joseph.

Therefore this was not only a Protestant view of the Nativity but also indirectly an act of disbelief in the Divinity of Jesus. There was no indication that Mary and Joseph believed Jesus to be God.

Meanwhile, the Archangel Gabriel (yes, that same “angel”) appears to one shepherd to inform him of the birth. There are no other angels that appear as stated in St. Luke’s Gospel “And suddenly there was with the angel a multitude of the heavenly host praising God and saying glory to god and the highest on earth peace among men of good will.”

One by one, the shepherds seem to be leaving their sheep in a “zombie-like trance” and seen walking NOT RUNNING toward the star as it would seem natural to do considering they received this great news from a heavenly vision of great beauty! There was no joy exhibited in this scene by these shepherds. It only looked as if these guys were told to walk to this cave and stare at something… When the shepherds arrive at the stable Mary is seen reclining and holding the child; he is not lying in the manger. None of the shepherds worship or adore the child and they arrived simultaneously with the three Kings. Who neither appear to be worshipping him. Then there is this GREAT pause in the movie as we look on at this living Nativity Scene. Some kind of cold, blue lighting is glaring on Baby Jesus that causes him to keep his eyes closed. Surely they could have done better than this!

This was to be the culmination of the greatest act of love – God becoming Man to die for us! And yet this movie could not convey even a hint of this profound act of God.

And so it is, with all of these facts exposed for your examination, we refute and condemn this movie, “The Nativity.”

Tuesday, November 21, 2006

Check in today, fly tomorrow!

It is easy to be deceived by Cebu Pacific’s budget fare from Singapore to Manila. The unsuspecting passenger will get a printed e-ticket showing the departure date of, for example, Nov. 11, at 0040. Normally, a passenger checks in at the date printed on the ticket and, in the case of Cebu Pacific’s flight 5J804 from Singapore to Manila, the time of departure is very tricky. My wife and I, like many other OFWs, fell into the tourist trap. The departure is actually past midnight, and considered by the airlines as the next day as far as booking is concerned.

We were told that we should have checked in on the 10th of November in order to fly on the 11th at 0040 (meaning, 12:40 am) and when we checked in around 10 pm on Nov. 11, we had missed our flight early that morning! To revalidate our ticket, we had to pay penalty charges of US$230 each for the supposedly budget fare. The Singapore Airlines male clerk offered the information that that it will only cost us an additional US$50 if we were to rebook the next day’s flight (meaning, we stay overnight in Singapore). Since we had been traveling for the past two weeks, and our connecting flight from Bangkok via Air Asia had already been delayed by two hours, we were anxious of going home that evening and not spending another 24 hours at the budget terminal of Singapore.

I asked the obviously irritated Singapore Airlines clerk (don’t they teach these guys courtesy?) how often passengers make this mistake. “All the time,” he answered indifferently, pointing to a line of OFWs who did not have the ready cash to pay the penalty charges. We felt immense pity for them as they languished in the airport. Is this how Cebu Pacific treats the heroes of the Philippines?

My wife and I are both senior citizens yet our complaints were met with indifference. My wife took out all the remaining cash we had and dashed to the ATM outside the terminal building for currency conversion. She was worried for my fragile health since my seven-arterial heart bypass in 2002. Ironically, since we had only forty pesos left after paying the penalty of $460, we couldn’t even buy a bottle of water inside the plane (which costs P50) for us to drink our medicines! The flight attendant was sympathetic, and offered a free bottle of juice instead. Sorry, no water.

It takes a seasoned traveler to realize the tricky time of departure, especially since this was an online transaction, with no advice from a customer relations staff and no word of caution or warning can be seen on the website as to the company policy on flights past midnight/dawn and the subsequent penalty charges. And why the usurious penalty charges of rebooking the flight on the same day (US$230) and the day after flight (US$50)? We find this deceitful, cruel and hurtful especially to the old and weak! We had a most unpleasant travel experience with Cebu Pacific and now we have to warn all our friends, neighbors and relatives of this tourist trap.

For us, it’s goodbye Cebu Pacific, hello PAL!

Tuesday, July 25, 2006

“Public funds unfit for private sidewalks”

The local government is disbursing public funds of Parañaque City for repair and maintenance of existing sidewalks of BF Homes Parañaque Subdivision and installing lampposts with the “JB initials.

Also undergoing construction at the Aguirre Park is a two-story building addition to the existing Barangay Hall. The police and fire stations and a covered basketball court are also housed at the same park, all constructed without the consent and over the objections of the Association.

The mayor explained that the road diggings on El Grande, Aguirre and Elizalde Avenues were part of the city government’s lighting project which included all major roads of private subdivisions and dimly-lit national roads within the city limits.

The project was started without the knowledge and consent and of United BF Homeowners’ Association, Inc. (UBFHAI). Parañaque Mayor Bernabe said that if Reyes (UBFHAI president) would be able to show any document, like a Deed of Donation, proving that the main roads of BF Homes had been turned over by its developer to UBFHAI, he would stop the project.

“If he has nothing to show, he has no business telling the city government what project it can or cannot do in BF Homes Parañaque,” the mayor said [Inquirer|05/02/06].

The question to ask, as Clint Eastwood would put it is: Are the sidewalks “owned by the local government unit?” If not, then the use of public funds for privately owned sidewalks is unlawful and violates Republic Act 7160, otherwise known as the Local Government Code of 1991.

Having paid for them when they bought their properties, homeowners claim co-ownership of the roads, sidewalks, parks and open spaces in BF Homes which are privately titled to the developer. Thus, no public money could be used on them.

In undertaking the projects, the mayor violated the constitutional proscription against the use of public funds for private purposes, as well as Sections 335 and 336 of RA 7160, and the Anti-Graft and Corrupt Practices Act.

Take the case of Aniano Albon vs. Mayor Bayani Fernando, et. al. In a 15-page decision penned by Associate Justice Renato Corona, the Supreme Court Second Division ruled that only the construction, improvement, repair and maintenance of infrastructure owned by the local government unit may be bankrolled with local government funds.

“This conclusion finds further support from the language of Section 17 of RA 7160 which mandates LGUs to efficiently and effectively provide basic services and facilities. The law speaks of infrastructure facilities intended primarily to service the needs of the residents of the LGU and ‘which are funded out of municipal funds,” the high court said

This means that the mayor and other city officials can be held liable for misappropriation or misuse of public funds, which can lead to the filing of graft and corruption case against them.

Tuesday, July 18, 2006

“Life In Your Hands”

One out of nine women in the United States will develop breast cancer in her lifetime. In fact, it is the second leading cause of cancer death for women (after lung cancer) and the leading overall cause of death in women between the ages of forty and fifty-five. For too long women have erroneously believed that there is little or nothing they can do to prevent this dread illness. Our major medical efforts are directed toward detecting and treating, rather than preventing, breast cancer. Professor Jane Plant, one of Britain's most eminent scientists, contracted breast cancer in 1987. She had five recurrences, and, by 1993, the cancer had spread to her lymph system. When orthodox medicine gave up and she was told that she only had three months to live, she determined to use her extensive scientific training and her knowledge of other cultures to find a way to survive. In her research, she was startled to find that in China breast cancer affects far fewer women than in Western countries. Plant considered that there could be a dietary trigger for the illness. As she continued her scientific investigations, she became convinced that there was a causal link between consumption of dairy products and breast cancer. Jane Plant finally defeated her breast cancer, in part because she used her training and knowledge as a natural scientist to understand it-- and then overcome it. Combining the diet her research had led to with traditional medical treatment, Professor Plant was not only able to triumph over her own disease but also to pass on what she had discovered to help more than sixty other women successfully fight their breast cancer. In this book, women will be presented for the first time with a compelling body of evidence strongly suggesting that consumption of dairy products may cause breast cancer. It will demonstrate the specific changes that women can make in their day-to-day lives to help prevent and treat breast cancer. With a clear statement of the scientific principles behind her discovery, Professor Plant includes detailed suggestions for ways to alter your diet by eliminating or reducing consumption of many suspected cancer-causing agents, especially dairy products, and replacing them with healthful alternatives. She offers as well detailed menus and recipes to help you make the transition and enjoy it. “Life In Your Hands” is a revolutionary book that will change the lives of millions of women.

“Why I believe that giving up milk is the key to beating cancer...”

[Extracted from Your Life in Your Hands by Professor Jane Plant]

I had no alternative but to die or to try to find a cure for myself. I am a scientist - surely there was a rational explanation for this cruel illness that affects one in 12 women in the UK?

I had suffered the loss of one breast, and undergone radiotherapy. I was now receiving painful chemotherapy, and had been seen by some of the country’s most eminent specialists. But, deep down, I felt certain I was facing death. I had a loving husband, a beautiful home and two young children to care for. I desperately wanted to live.

Fortunately, this desire drove me to unearth the facts, some of which were known only to a handful of scientists at the time.

Anyone who has come into contact with breast cancer will know that certain risk factors – such as increasing age, early onset of womanhood, late onset of menopause and a family history of breast cancer – are completely out of our control. But there are many risk factors, which we can control easily.

These “controllable” risk factors readily translate into simple changes that we can all make in our day-to-day lives to help prevent or treat breast cancer. My message is that even advanced breast cancer can be overcome because I have done it.

The first clue to understanding what was promoting my breast cancer came when my husband Peter, who was also a scientist, arrived back from working in China while I was being plugged in for a chemotherapy session. He had brought with him cards and letters, as well as some amazing herbal suppositories, sent by my friends and science colleagues in China. The suppositories were sent to me as a cure for breast cancer. Despite the awfulness of the situation, we both had a good belly laugh, and I remember saying that this was the treatment for breast cancer in China, then it was little wonder that Chinese women avoided getting the disease. Those words echoed in my mind. Why didn’t Chinese women in China get breast cancer? I had collaborated once with Chinese colleagues on a study of links between soil chemistry and disease, and I remembered some of the statistics.

The disease was virtually non-existent throughout the whole country. Only one in 10,000 women in China will die from it, compared to that terrible figure of one in 12 in Britain and the even grimmer average of one in 10 across most Western countries. It is not just a matter of China being a more rural country, with less urban pollution.

In highly urbanized Hong Kong, the rate rises to 34 women in every 10,000 but still puts the West to shame. The Japanese cities of Hiroshima and Nagasaki have similar rates. And remember, both cities were attacked with nuclear weapons, so in addition to the usual pollution-related cancers, one would also expect to find some radiation-related cases, too.

The conclusion we can draw from these statistics strikes you with some force. If a Western woman were to move to industrialized, irradiated Hiroshima, she would slash her risk of contracting breast cancer by half. Obviously this is absurd. It seemed obvious to me that some lifestyle factor not related to pollution, urbanization or the environment is seriously increasing the Western woman’s chance of contracting breast cancer.

I then discovered that whatever causes the huge differences in breast cancer rates between oriental and Western countries isn’t genetic. Scientific research showed that when Chinese or Japanese people move to the West, within one or two generations their rates of breast cancer approach those of their host community. The same thing happens when oriental people adopt a completely Western lifestyle in Hong Kong. In fact, the slang name for breast cancer in China translates as ‘Rich Woman’s Disease’. This is because, in China, only the better off can afford to eat what is termed ‘Hong Kong food’.

The Chinese describe all Western food, including everything from ice cream and chocolate bars to spaghetti and feta cheese, as “Hong Kong food”, because of its availability in the former British colony and its scarcity, in the past, in mainland China.

So it made perfect sense to me that whatever was causing my breast cancer and the shockingly high incidence in this country generally, has almost certainly something to do with our better-off, middle-class, Western lifestyle. There is an important point for men here, too.

I have observed in my research that much of the data about prostate cancer leads to similar conclusions. According to figures from the World Health Organization, the number of men contracting prostate cancer in rural China is negligible, only 0.5 men in every 100,000. In England, Scotland and Wales, however, this figure is 70 times higher. Like breast cancer, it is a middle-class disease that primarily attacks the wealthier and higher socio-economic groups – those that can afford to eat rich foods. I remember saying to my husband, “Come on Peter, you have just come back from China. What is it about the Chinese way of life that is so different?”

Why don’t they get breast cancer?’

We decided to utilize our joint scientific backgrounds and approach it logically. We examined scientific data that pointed us in the general direction of fats in diets. Researchers had discovered in the 1980s that only l4% of calories in the average Chinese diet were from fat, compared to almost 36% in the West. But the diet I had been living on for years before I contracted breast cancer was very low in fat and high in fiber. Besides, I knew as a scientist that fat intake in adults has not been shown to increase risk for breast cancer in most investigations that have followed large groups of women for up to a dozen years.

Then one day something rather special happened. Peter and I have worked together so closely over the years that I am not sure which one of us first said: “The Chinese don’t eat dairy

produce!” It is hard to explain to a non-scientist the sudden mental and emotional ‘buzz’ you get when you know you have had an important insight. It’s as if you have had a lot of pieces of a jigsaw in your mind, and suddenly, in a few seconds, they all fall into place and the whole picture is clear. Suddenly I recalled how many Chinese people were physically unable to tolerate milk, how the Chinese people I had worked with had always said that milk was only for babies, and how one of my close friends, who is of Chinese origin, always politely turned down the cheese course at dinner parties. I knew of no Chinese people who lived a traditional Chinese life who ever used cow or other dairy food to feed their babies. The tradition was to use a wet nurse but never, ever, dairy products.

Culturally, the Chinese find our Western preoccupation with milk and milk products very strange. I remember entertaining a large delegation of Chinese scientists shortly after the ending of the Cultural Revolution in the 1980s. On advice from the Foreign Office, we had asked the caterer to provide a pudding that contained a lot of ice cream. After inquiring what the pudding consisted of, all of the Chinese, including their interpreter, politely but firmly refused to eat it, and they could not be persuaded to change their minds. At the time we were all delighted and ate extra portions!

Milk, I discovered, is one of the most common causes of food allergies. Over 70% of the world’s population is unable to digest the milk sugar, lactose, which has led nutritionists to believe that this is the normal condition for adults, not some sort of deficiency. Perhaps nature is trying to tell us that we are eating the wrong food. Before I had breast cancer for the first time, I had eaten a lot of dairy produce, such as skimmed milk, low-fat cheese and yogurt. I had used it as my main source of protein. I also ate cheap but lean minced beef, which I now realized was probably often ground-up dairy cow. In order to cope with the chemotherapy I received for my fifth case of cancer, I had been eating organic yogurts as a way of helping my digestive tract to recover and repopulate my gut with ‘good’ bacteria.

Recently, I discovered that way back in 1989 yogurt had been implicated in ovarian cancer. Dr Daniel Cramer of Harvard University studied hundreds of women with ovarian cancer, and had them record in detail what they normally ate. I wished I’d been made aware of his findings when he had first discovered them.

Following Peter’s and my insight into the Chinese diet, I decided to give up not just yoghurt but all dairy produce immediately. Cheese, butter, milk and yoghurt and anything else that contained dairy produce – it went down the sink or in the rubbish. It is surprising how many products, including commercial soups, biscuits and cakes, contain some form of dairy produce. Even many proprietary brands of margarine marketed as soya, sunflower or olive oil spreads can contain dairy produce. I, therefore, became an avid reader of the small print on food labels.

Up to this point, I had been steadfastly measuring the progress of my fifth cancerous lump with calipers and plotting the results. Despite all the encouraging comments and positive feedback from my doctors and nurses, my own precise observations told me the bitter truth.

My first chemotherapy sessions had produced no effect – the lump was still the same size. Then I eliminated dairy products. Within days, the lump started to shrink. About two weeks after my second chemotherapy session and one week after giving up dairy produce, the lump in my neck started to itch. Then it began to soften and to reduce in size. The line on the graph, which had shown no change, was now pointing downwards as the tumor got smaller and smaller. And, very significantly, I noted that instead of declining exponentially (a graceful curve) as cancer is meant to do, the tumor’s decrease in size was plotted on a straight line heading off the bottom of the graph, indicating a cure, not suppression (or remission) of the tumor.

One Saturday afternoon after about six weeks of excluding all dairy produce from my diet, I practiced an hour of meditation then felt for what was left of the lump. I couldn’t find it. Yet I was very experienced at detecting cancerous lumps – I had discovered all five cancers on my own.

I went downstairs and asked my husband to feel my neck. He could not find any trace of the lump either.

On the following Thursday I was due to be seen by my cancer specialist at Charing Cross Hospital in London. He examined me thoroughly, especially my neck where the tumor had been.

He was initially bemused and then delighted as he said, “I cannot find it.” None of my doctors, it appeared, had expected someone with my type and stage of cancer (which had clearly spread to the lymph system) to survive, let alone be so hale and hearty. My specialist was as overjoyed as I was. When I first discussed my ideas with him he was understandably skeptical. But I understand that he now uses maps showing cancer mortality in China in his lectures, and recommends a non-dairy diet to his cancer patients.

I now believe that the link between dairy produce and breast cancer is similar to the link between smoking and lung cancer. I believe that identifying the link between breast cancer and dairy produce, and then developing a diet specifically targeted at maintaining the health of my breast and hormone system, cured me.

It was difficult for me, as it may be for you, to accept that a substance as ‘natural’ as milk might have such ominous health implications. But I am a living proof that it works and, starting from tomorrow, I shall reveal the secrets of my revolutionary action plan.

Monday, July 03, 2006

Stroke Identification

This is an email from an unknown author I would like to share:

During a BBQ, a friend stumbled and took a little fall - she assured everyone that she was fine (they offered to call paramedics) and just tripped over a brick because of her new shoes. They got her cleaned up and got her a new plate of food - while she appeared a bit shaken up, Ingrid went about enjoying herself the rest of the evening. Ingrid’s husband called later telling everyone that his wife had been taken to the hospital (at 6:00pm, Ingrid passed away). She had suffered a stroke at the BBQ.

Had they known how to identify the signs of a stroke, perhaps Ingrid would be with us today. Some don’t die. They end up in a helpless, hopeless condition instead.

A neurologist says that if he can get to a stroke victim within 3 hours he can totally reverse the effects of a stroke...totally. He said the trick was getting a stroke recognized, diagnosed, and then getting the patient medically cared for within 3 hours, which is tough.

Recognizing a stroke

Sometimes symptoms of a stroke are difficult to identify. Unfortunately, the lack of awareness spells disaster. The stroke victim may suffer severe brain damage when people nearby fail to recognize the symptoms of a stroke. Now doctors say a bystander can recognize a stroke by asking three simple questions:

S * Ask the individual to SMILE.

T * Ask the person to TALK to SPEAK A SIMPLE SENTENCE

(Coherently) (i.e. . .It is sunny out today)

R * Ask him or her to RAISE BOTH ARMS.

Another ‘sign’ of a stroke is this: Ask the person to ‘stick’ out his/her tongue. If the tongue is ‘crooked’, if it goes to one side or the other that is also an indication of a stroke. If he or she has trouble with ANY ONE of these tasks, call 911 immediately!! and describe the symptoms to the dispatcher.

If everyone can remember something this simple (“3” steps STR), we could save some folks.

Tuesday, June 27, 2006

Don’t use village roads; CA confirms injunctive relief

In resolving the Motion for Reconsideration filed by the City of Parañaque and “surprisingly” Romulo Bersamina, et al, the Special Tenth Division of the Court of Appeals in a Resolution on June 22, 2006, ruled that:

“We have perused with care the records of the present appeal and simply found nothing therein that would persuade Us to deviate from the conclusion earlier arrived at by the Eighth Division of this Court in the Resolution sought to be set aside or reconsidered.”

It will be recalled that when Parañaque Mayor Jun Bernabe opened the access roads of the subdivision, homeowners challenged the validity of Ordinance 00-15(672), asserting that homeowners are the beneficial owners of the roads and open spaces privately titled to the developer, having paid for them when they purchased their properties. As such, the local government cannot simply take over private property without due process.

The Parañaque City government was prevented from opening the gates of BF Homes Parañaque village gates after the umbrella village association obtained a writ of preliminary injunction from the Court of Appeals (CA).

The CA 8th Division ruled in favor of the United BF Homeowners’ Associations Inc. (UBFHAI), preventing Mayor Jun Bernabe from enforcing City Ordinance No. 00-15 (672), authorizing the Mayor to open to the general public privately owned subdivision roads of BF Homes, Multinational Village, Better Living and other residential subdivisions abutting barangay, city or national roads.

Due to the CA order, Bernabe, the local police from the Philippine National Police and other persons invoking authority cannot enforce the ordinance.

In issuing the injunctive relief, the CA recognizes “the authority of the UBFHAI as an entity that has continuously administered, regulated and maintained the use of the private roads inside BF Homes Parañaque Subdivision to the extent of employing security guards to man major gates, issuing passes and tickets for entry into the subdivision and charging fees set by the association,” among others.

The CA further ruled that “as owners or administrators of private roads, homeowners are entitled to continue to enjoy exclusive access therein for their own protection and security and to regulate its use by non-residents within the limit prescribed by law and administrative rules.”

The UBFHAI petition was recognized by the CA after they showed that the opening of the gates resulted in an unmitigated flow of vehicular traffic and pedestrians and proliferation of crimes that left the residents more vulnerable.

The mayor has hitched his political future to a very contentious issue (commercialization of BF Homes Subdivision) instead of keeping his electoral promise (“click” on highlighted texts) to resolve the chronic water supply shortage in the subdivision. Undoubtedly, there will be political repercussion.

Sunday, June 18, 2006

U.S. bishops approve new Mass translation

The U.S. Conference of Catholic Bishops voted at its biannual meeting for a new translation after a brief but vigorous debate over several small changes in wording. The 173-29 vote on the Order of the Mass was aimed at satisfying Vatican calls for a translation that’s closer to the Latin version.

The following excerpts from Whispers in the Loggia provide more details on the amendments and adaptations:

For those familiar with the cadences of the liturgy, the texts maintain notable differences from the formulae which have been in use in the United States for the last 35 years. These are best broken down into the “presidential” prayers used by the celebrant, and the “congregational” prayers of the faithful.

Among the latter, easily the most notable change is the reply “And with your spirit” to the priest’s greeting of “The Lord be with you,” which is employed at four points in the liturgy. At the beginning of the preface to the Eucharistic Prayer, “It is right to give him thanks and praise” becomes “It is right and just.”

“Lord, I am not worthy that you should enter under my roof,” begins the people’s response before communion. However, one proposed US amendment would replace “that you should enter...” to the current “to receive you.” Its second half – “but only say the word and my soul shall be healed” – stands untouched at present.

The revised rendering of the Sanctus would begin, “Holy, Holy, Holy is the Lord God of Hosts,” and the new translation of the Nicene Creed retains the word “consubstantial,” which has aroused some displeasure from a number of bishops. (An amendment to return “consubstantial” to its current “one in being” is before the BCL. All amendments, however, are subject to the line-item recognitio of the Holy See.)

The more substantive alterations from the current texts belong to the prayers of the priest. Notable among these is the new dismissal, “Go forth, the Mass is ended.” The Mysterium fidei, which in earlier drafts read “Great is the mystery of faith,” now reads simply and literally, “The mystery of faith,” and the doxology following the Lord’s Prayer is rendered as:

Deliver us Lord, we pray, from every evil,

graciously grant peace in our days

that, sustained by the help of your mercy,

we may be always free from sin

and saved from all distress,

as we await the blessed hope,

the coming of our Savior, Jesus Christ.

In preparing the various formulations, two words in the presidential prayers which have attracted considerable scrutiny were “dew” (“Make holy these gifts, we pray, by the dew of your spirit,” the proposed epiclesis of Eucharistic Prayer II) and “gaze” (as in the “serene and kindly gaze,” which remains in the finished text of the Roman Canon).

Following the debate and vote on the core text, the bishops’ agenda will turn to seven recommended adaptations for the Order of Mass for the United States.

These are: a continued increased prominence for the Rite of Blessing and Sprinkling of Holy Water; the maintenance of two “alternative introductions” for the Penitential Rite (the current Sacramentary’s allowance for “similar words” is slated to be discontinued); seven additional formulae for the Penitential Rite; keeping the familiar four additional introductions to the Lord’s Prayer (the standard ICEL text has one); two alternate forms for the dismissal; the “insertion of a Prayer Over Already Blessed Water” for the sprinkling rite; and the addition of the popular Memorial Acclamation “Christ has died, Christ is Risen, Christ will come again,” which is not included in the ICEL text.

Finally, on the two words which vex an inordinate amount of people, the translation continues with the vernacular custom of English in using the words “for you and for all” in the consecration of the cup. The new text renders “so that sins may be forgiven” as “for the forgiveness of sins.”

I see many are going off about “all these adaptations.” Hate to break the news, but it seems those who are guilty of this haven’t integrated Liturgiam authenticam, manifesting carelessness with the precision of terms and, ergo, causing confusion among the faithful.

Here’s the story: as written, the bishops approved seven adaptations to the celebration of Mass in the United States. None of these are unfamiliar, but simply adding to the Ordo Missae those elements which were not included in the ICEL text.

When a word or phrase is changed here and there, that is an amendment, not an adaptation.

In light of that, quoting from the original post on Monday, the sole adaptations are: a continued increased prominence for the Rite of Blessing and Sprinkling of Holy Water [i.e. making it part of the Order of Mass as opposed to an appendix]; the maintenance of two “alternative introductions” for the Penitential Rite (the current Sacramentary’s allowance for “similar words” is discontinued); seven additional formulae for the Penitential Rite [all of which are already familiar]; keeping the familiar four additional introductions to the Lord’s Prayer (the standard ICEL text has one); two alternate forms for the dismissal (again, the ICEL text has one); the “insertion of a Prayer Over Already Blessed Water” for the sprinkling rite; and the maintenance of “Christ has died, Christ is Risen, Christ will come again,” which was not included in the ICEL text.

Whereas “dew” fell, “chalice” remains. Several proposals to change the word to the current “cup” were rejected by the BCL, which expressed its preference for the rationale established by ICEL.

Several bishops also requested striking “precious” from the submitted rendering of “precious chalice” in the Eucharistic Prayers, but the committee declined these on the grounds that to do so would not be faithful to the Latin use of the term “praeclarum calicem.”

In Eucharistic Prayer IV, and at other instances in the text where ICEL rendered “unigenitus” as “Only-begotten” without adding “Son” to it, several prelates sought a change to include “Son,” which the bishops accepted.

Two bishops sought to return the phrase “for the many” to the consecration of the precious chalice. The BCL rejected the proposal given “the overwhelming view of the USCCB membership in favor of for all.”

However, the committee reply also showed Rome’s hand in noting the Holy See’s “expressed intention” to address the question in short order.

What will come of that is anyone’s guess.

Another bishop sought to have the Gloria’s rendering of peace to “all people of good will” changed to “all men.” The Committee demurred, replying that “people is the most accurate rendering of hominibus in English as spoken in the United States of America.”

In other areas, “Look with favor on your church’s offering” – a 1970 translation in Eucharistic Prayer III – is staying put, “undefiled” in the Canon becomes “unblemished,” the deacon’s pre-Gospel request won’t be “Pray, Father, your blessing,” but “May I have your blessing, Father.” And the Mortem tuam has been proposed by the USCCB as reading “We announce your death, O Lord, and proclaim your resurrection until you come in glory.”

One bishop requested to change the term “general absolution” to the “general formula of forgiveness.” His rationale said that the original text “will reinforce the misinterpretation and could lead to a further marginalization of the Sacrament of Reconciliation in the lives of our people.”

The proposal was respectfully declined.

Thursday, June 08, 2006

Heart Attack!

It pains me to remember those days that it has taken me this long to write down my struggle to survive when I suffered a near fatal heart attack on June 15, 2002. This is being written in grateful gratitude to my loving wife and children who sat with me in sickness and comforted me in moments of depression and nursed me back to good health.

***

Heart Attack!

The stomach ache woke me up. It was 5:30 in the morning of my 67th birthday, also our wedding anniversary. The pain in my stomach increased in intensity and frequency and my shoulders and arms felt numbed. Heart attack? Unlikely, I told myself. But it was really a heart attack. The result of the angiogram (an X-ray photograph of a blood vessel) confirmed this reality.

Doctors operated on me early Monday morning. I slept through the operation until the next day, Tuesday while doctors struggled to keep me alive.

The kind voice of a Filipino male nurse woke me up on Wednesday, assuring me that skilled doctors performed the operation successfully. He then asked me to move my fingers and legs which I did. I turned my head sideward to thank the white-clad doctor standing beside my bed but there was nobody there. Was I hallucinating?

My first struggle at recovery consisted of breathing exercises for my lungs at the hospital (the heart-lung machine takes over during operation) and I regretted having smoked many years ago. Two decades have passed since I stopped smoking but the damage to my lungs is still evident.

Recovery was painful and just as difficult.

Benign prostatic hyperplasia is the enlargement of prostate gland, obstructing the flow of urine. I am afflicted with this condition which is common to men 50 years old and above. Moreover, my prostate specific antigen (PSA) level was elevating with every test. Serum levels are elevated in patients with benign prostatic hyperplasia and prostate cancer and are used as a screening test for prostate cancer. And, as a result of high blood pressure, one of my kidneys was damaged while the performance of the other was way below the standard for my age. The prospect of renal failure was depressing.

As can be expected, doctors gave me a long “hit” list of food: most especially salt, meat, organ meat and pork. The “starvation” diet and daily handful of medicines resulted in a steady weight decline, from 168 lbs. going into the operation, to a shadow of myself at 139 lbs.

Doctors will always recommend, as mine did, nutritious food instead of vitamins. By and large, they don’t believe in food supplements either. Just eat the right food, they tell their patients. That’s easier said than done. As insurance against gaps in my diet (dietary imbalance), I decided to take daily multivitamin-multimineral supplement Relìv’s FibRestore, Classic, and Innergize! instead of vitamin pills which I gave away.

When I checked in for consultation two months later, the desk attendant, examining the laboratory results, exclaimed: “Who said that kidney deterioration is irreversible?” For indeed my kidney conditions have stabilized and improved in performance even as I gained the much needed weight.

Successive laboratory tests showed a declining PSA level as well. With an improving bladder extraction (urinating), the doctor discontinued prescribing one (of two) medicine.

Since late 2002 I got sick of flu only once when I run out of Relìv. The only other time was when I felt dizzy due to low blood pressure. My cardiologist promptly stopped some medicines and reduced the dosage and frequency of others.

Here is what I learned from my ordeal.

We all know that living on fat, salt and empty calories can have a range of nasty consequences, from obesity and impotence to hypertension and heart disease. People in primitive settings experience no change in blood pressure even as they age, and the reason is fairly simple: they don’t eat processed food. Their traditional diet is rice, a little meat and a lot of fresh fruits and vegetables. This is the diet I am following, sans the red meat and pork. And, instead of vitamin pills, I take Relìv.

What makes processed food so harmful? Salt is the key suspect. Salt is now showered on foods at every state of processing and preparation. Read the “sodium” content on the labels of processed foods to know what I mean. As a result, most of us now consume more salt than our nutritional needs. According to the American Heart Association (AHA), more than 75% of consumed salt in the US diet comes from processed foods.

Those having stage I hypertension, defined by AHA as systolic BP of 140 to 159 mm Hg or diastolic BP of 90 to 99 mm Hg, are at risk and dietary changes are a useful first step before starting drug therapy. I was unaware that I had stage I hypertension.

AHA recommends reducing salt intake to about 1.5 g/day to effectively lower BP in older people and in those with hypertension, diabetes, or chronic kidney disease and “[e]ating 8 to 10 servings of fruits and vegetables daily to increase potassium intake… Although recommended potassium intake is 4.7 g/day, this amount should be reduced for patients with impaired renal function or severe congestive heart failure.”

Another harmful food is trans fats.

Trans fats are harmful to the heart because they boost bad blood cholesterol and depress the good kind. They’re found naturally in meat and dairy products like beef and milk, but people get much of their trans fats from processed foods like chips and cookies. Restaurant fare, especially things like fries and fatty desserts are often rich in trans fats.

Our modern diet causes enormous problems for our health. But taking good care of ourselves is not just a health luxury. It’s an absolute necessity if we don’t want to be held hostage by pharmaceutical drugs, blood checkups and hospital stays. Not doing this only takes away more and more of our energies, our freedoms – even our lives.

I wish relief for ailments is as simple as just taking Relìv since many ailments are caused by nutritional deficiency. I survived a seven arterial heart bypass, failing kidneys, deteriorating prostate condition and falling weight by following a healthy and active lifestyle. That is the key to my rehabilitation and the message I wish to convey. I am a living proof that it works.

The solution to our ailments is to get back into our natural state of vibrant health by “cleansing” ourselves from the inside, allowing our body to rest and heal itself. Think about it: For every disease, our immune system is triggered and it immediately starts fighting it. Our body can restore every wound, diseased organ or damaged cell that it needs to – but it cannot do that if we keep polluting it.

Today, I live from day to day. Every day I go down on my knees to ask God to give me another day. He has, for the last four years, given me a “second life.”

Saturday, June 03, 2006

Number of Priests Fall

Vatican announced that that the worldwide number of priests has dropped by approximately 3.5 percent, from 420,971 in 1978 to 405,891 in 2004, Andre Hellenbrand of OhMyNews reports:

According to the Vatican’s figures, a dramatic decrease has taken place in Europe where there are now 20 percent less priests than a quarter of a century ago. In Australia, New Zealand-Pacific Islands, the number of priests declined by 14 percent.

Experts say the reasons for the drop are complex, but the ongoing secularization of the developed world and a growing culture that devalues celibacy are among them.

However the news is not all bad for the Catholic Church – it is growing in Africa and Asia. According to the Vatican, the number of priests in Africa rose by nearly 85 percent. Asia also showed a huge increase of 74 percent.

The 40 years after the 1950s Seminary and priestly Ordination Avalanche due to the saintly witness of the pre-conciliar Popes Leo XIII, St. Pius X, Benedict XV, Pius XI and Pius XII, are over. The great dying of those priests ordained prior to 1965 has begun in 1995-2005.

The numbers are only growing in the Third World, but by only a fraction of the population increase there, which means that relatively priests’ numbers are at extraordinary low. Even where the Vatican statistics claim “it is growing and flourishing.” USA Today's interactive map (“click” on highlighted texts) provides interesting details.

What’s the big deal? Well, it looks like the West will be de-pastorized, at least in the conciliar church, in not too distant future.

The decline in Mass attendance (“click” on highlighted texts) highlights another significant fact – fewer and fewer people who call themselves Catholic actually follow Church rules or accept Church doctrine. For example, a 1999 poll by the National Catholic Reporter shows that 77 percent believe a person can be a good Catholic without going to Mass every Sunday, 65 percent believe good Catholics can divorce and remarry, and 53 percent believe Catholics can have abortions and remain in good standing. Only 10 percent of lay religion teachers accept Church teaching on artificial birth control, according to a 2000 University of Notre Dame poll. And a New York Times poll revealed that 70 percent of Catholics age 18-44 believe the Eucharist is merely a “symbolic reminder” of Jesus.

A survey commissioned by the Catholic Bishops Conference of the Philippines (CBCP) among Filipino parents showed that the institution is also wracked by falling Mass attendance (and issues of moral values).

Monsignor Bugnini, who was later made an Archbishop [and who, according to hard evidence was probably a Mason], assisted by six Protestant “observers” was the main architect of the Novus Ordo of the Mass which was promulgated by Pope Paul VI in 1969.

Pope Paul and Bugnini were confident that the New Order of Mass would be a success, attracting more of the faithful to assist at the Holy Sacrifice and helping to bring non-Catholics into the Church. As is now abundantly evident, things have turned out differently. In recent times Cardinal Ratzinger has frankly admitted this, and indeed that the New Mass is a contributing factor to the present crisis in the Church.

The Cardinal wrote:

“I am convinced that the present crisis that we are experiencing in the Church today is to a large extent due to the disorientation of the liturgy - in that it is a matter of indifference whether God exists and whether or not he speaks to us or hears us. But when the community of faith, the worldwide unity of the Church and her history and the mystery of the living Christ are no longer visible in the liturgy, where else, then, is the Church to become a visible essence? Then the community is offering itself, an activity that is utterly fruitless.”

Kenneth C. Jones, author of the Index of Leading Catholic Indicators, shares his thoughts how we can turn things around:

The first is pray. I used to think that advice was to some degree a prescription for doing nothing. But the older I get and the more I understand my faith, the more I conclude that prayer is really the only effective response to the crisis…A deep prayer life with regular, scheduled prayer and the reception of the sacraments is our only way out of the crisis. As Cardinal Ratzinger said, we don’t need more reformers, we need more saints.

That being said, the one piece of advice I can give is – do something. And don’t be afraid to be confrontational. The more I observe and experience the behavior of our shepherds, the more I’ve come to believe that they will make no concession unless they are forced to. They will act in the area of true reform as they acted in connection with the priest sex abuse crisis – they will ignore it until they are exposed.

That doesn’t mean we have to be rude, obnoxious or boorish. It means we have to know our principles and be willing and able to defend them, and to bring the battle to our enemies. Too often we are on the defensive. We have 2,000 years of tradition behind us, we have nothing to apologize for.

My final piece of advice is: Let’s turn back the clock. And don’t tell me it can’t be done, because it can. In fact, people do it all the time. Remember in 1985 when Coca Cola was the dominant producer of soda in the world? Company experts got the great idea of introducing New Coke and doing away with old Coke. How did people react – the statistics are undeniable. Sales of Coca Cola plummeted; the numbers proved that it was a failure. And what did the company do? It turned back the clock. It pulled New Coke from the market, and brought back Coke Classic, “the real thing.”

Chesterton had an apt comment in his book, What’s Wrong With The World: “The need here is a need of complete freedom for restoration as well as revolution... There is one metaphor of which the moderns are very fond; they are always saying, ‘You can’t put the clock back.’ The simple and obvious answer is ‘You can.’... There is another proverb, ‘As you have made your bed, so you must lie on it’; which again is simply a lie. If I have made my bed uncomfortable, please God I will make it again… This is, as I say, the first freedom that I claim: the freedom to restore.”

I say it’s time we discard New Catholicism, as we discarded New Coke. It’s time to bring back Catholicism Classic, “the real thing.”

Wednesday, May 31, 2006

An Englishman’s Faith in the Filipino People

This is another email that is going the rounds. It deserves a reprint.

These days, it’s so fashionable to give in to the belief that this country is hopeless, that it’s catch as catch can and the devil take the hindmost. But every once in a while, a story comes along that stands out because it highlights the best in every Filipino – the traits that we sometimes forget we have and that others have to see in us before we even remember that they exist.

Then you realize we are only hopeless if we think we are. And we can actually do something to improve the lives of people around us if we set our minds to it.

Many have heard the story of Dylan Wilks, the rich young Englishman who started a life of improving the plight of poor homeless Filipinos by selling his BMW to build cheap houses for 80 families. But few people know what really led Wilks to doing what he did two years ago.

Now Wilks has settled in Manila where he has become one of the most prominent endorsers of everything good in the “Pinoy”. He was recently interviewed by Bo Sanchez of Kerygma magazine, the alternative Christian glossy which is published by Shepherd’s Voice.

Nowadays, when every politician seems to be talking about how to save the poor and the country without really doing anything, it is nice to hear from somebody who is actually doing anything; it’s nice to hear from someone who has dedicated his life to doing just that – one household at a time.

Dylan Wilks was born to a poor family, but at the age of 20, he started a computer games company that made him a millionaire. Soon Dylan operated in nine countries and ran his own TV channel.

Then, at the age of 25, he sold his company for a multi-million British pounds and became the ninth richest person in Great Britain under the age of 30.

But one night, while lying in bed he became distressed by a nagging question that wouldn’t let him sleep. “God, why am I rich?”

He asked if there was a reason for his immense wealth. Ironically, he felt terribly empty inside. This despite his ability to have any kind of pleasure he wanted. He had just bought himself a brand-new Ferrari and took one holiday after another. But he was discovering that pleasure is like fire – it constantly needed more fuel to keep it going. And he realized he would never be happy in the path he was taking.

One day, a Filipina friend visited him. She said she felt guilty going there because her plane fare could have built two homes for the poor.

That made Dylan pause. How could you build two houses for that measly amount? He decided to investigate.

In January 2003 he visited the Philippines. And for three hours Gawad Kalinga Director, Tony Meloto brought Dylan Wilks to GK different villages for the poor. With his own eyes he saw something that would change his life forever.

Bo: What did you see that day?

Dylan: More than newly built houses I saw transformed lives. We were entering rather dangerous slums, breeding ground for thieves and kidnappers ... yet in the middle of that was an oasis ... the Gawad Kalinga village. I saw people smiling, men working … children laughing … I’ve seen many other projects in South East Asia and across the world … and I’ve never seen anything like GK. This was different. This really worked.

Bo: So what did you do after your trip?

Dylan: I went back to England and saw my BMW parked in the garage and realized I could build 80 homes with it and affect the lives of 600 people. I saw the faces of the children I could help. I called up Tony Meloto and told him I was donating $100,000 to Gawad Kalinga and asked him if that was okay.

Bo: What did Tony say?

Dylan: He said “No, I don’t want your money.”

Bo: Only Tony can say something like that. (Laughs.)

Dylan: He said if I was seriously thinking of helping the poor, I should go back to the Philippines. So two months later, I had sold my BMW and flew to Manila. In June of that year, I made a decision to stay in the Philippines and work for Gawad Kalinga for seven more years.

Bo: Wow.

Dylan: I’ve decided to invest in the poor of the Philippines. Not in stock or bonds. If I can help in uplifting the poor of this country I can say that I spent my life well.

Bo: I presume your family wasn’t too crazy about that decision.

Dylan: No! They thought I was brainwashed by a religious cult! (Laughs.) So my mother came and spied on me. But she was soon convinced of the beautiful work we were doing and went back home and told my sister about it. And my sister said, “Oh no, they brainwashed you too.!” (Laughs.) But today, all of them support what I do.

Bo: You’ve made a decision to give up your wealth for the Filipino poor.

Dylan: I don’t see it as a sacrifice. When you give charity out of pity, you feel pain parting with your money. But when you give charity because you love, you don’t feel that pain. You only feel the joy of giving to someone you love. That’s what I feel.

Bo: I hear you built an entire village for GK in Bulacan.

Dylan: I don’t see it as my village. I just provided the materials. Architects, engineers, volunteers gave their labor. Together, we built 63 houses for the poor.

Bo: Amazing. What else do you do?

Dylan: I go around the world telling everyone that Filipinos are heroic. Because I work with them every day ... the volunteers of GK.

Bo: What do you see in the Filipino that we take for granted?

Dylan: You’re hardworking. You’re always laughing, always eating, always singing. Even in your problems. You’re loyal and honest. Sure, there are exceptions, but generally, that’s been my experience. And you have the “bayanihan” spirit. The pyramids of Egypt are beautiful but they were built by slavery. GK villages are more beautiful because they’re made through the “bayanihan” spirit of the Filipino people. It’s especially this “bayanihan” and love of family and community that makes the Filipino more valuable than gold. If you take a golden nugget and kick it on the floor for 400 years, afterwards you won’t see much gold, just mud. This was what happened to the Filipino … for 400 years you were slaves and then your suffered under dictatorship and corruption. This is where the crab mentality came from. I don’t think it’s a natural Filipino quality because every day I see gold under the surface of ordinary Filipinos. If we wipe away the mud by bringing hope and being brothers to one another in “bayanihan”… the gold will shine through and the world will see it.

Bo: Let me get personal here. I hear that you don’t only love the Filipinos, but you’ve fallen for a particular Filipina.

Dylan: (Smiles.) Two months ago, I married Anna Meloto, the eldest daughter of Tony Meloto. She grew up with the GK work so we’re totally one in our mission. And yes, I’ll be having Filipino children. The best way I can secure a future for my kids is to continue to help raise this country from poverty. Instead of building high walls in an exclusive subdivision to protect us from thieves and kidnappers, I will go to the breeding ground of thieves and kidnappers and help transform their lives.

Bo: Thank you for this interview. You don’t know how much you inspired me.

Dylan: Thank you for being our partner in GK. I read Kerygma every month and I’m happy to see GK stories in every issue.

Bo: It’s our privilege to tell the world about it and ask others to join the miracle.

Dylan: To me, GK isn’t just Gawad Kalinga. It is a part of “God’s Kingdom” in this world. Thank you.

Saturday, May 27, 2006

“Turning towards the Lord”

By Malcolm Ranjith

Fr. Michael Lang’s book “Turning towards the Lord” – which is now being published in Italy – traces the Church’s reasons and practices, since the first centuries, relating to the direction of liturgical prayer.

The book’s objective and lucid approach will certainly make it a helpful tool for those who want to deepen their understanding on the subject. It demonstrates how the orientation of liturgical prayer as established by postconciliar reforms does not reflect the Council documents, a surprising fact.

In fact, in the preface to the book Benedict XVI, writing when he was still the prefect of the Congregation for the Doctrine of the Faith, asserts:

“To the ordinary churchgoer, the two most obvious effects of the liturgical reform of the Second Vatican Council seem to be the disappearance of Latin and the turning of the altars towards the people. Those who read the relevant texts will be astonished to learn that neither is in fact found in the decrees of the Council. The use of the vernacular is certainly permitted, especially fro the Liturgy of the Word, but the preceding general rule of the Council text says, ‘Particular law remaining in force, the use of the Latin language is to be preserved in the Latin rites’ (Sacrosanctum Concilium, 36.1). There is nothing in the Council text about turning altars towards the people; that point is raised only in postconciliar instructions.”

Sacrosanctum Concilium did not call for foolhardy attitudes in this area, but for an objective and deliberate implementation of the reform. Furthermore, liturgical reform did not begin only after Vatican Council II, but had already been in motion to some extent since the time of Pius X. Both in the process of reform preceding the Council and after it, as the Council itself intended, liturgical changes were supposed to emerge organically, and not in sudden haste. But, unfortunately, not everything went as it should have. And now some are speaking of corrections, or of a reform of the reform.

Leaving aside this reform of the reform, Fr. Lang’s book can be considered a catalyst for further improvement in the current liturgical practice of the Church. Maybe this is the reason why, in the preface, the pope expresses his hope for attentive, objective, and passionate study of this topic. In his view, we must be able to see the positive value in what happened in the past, and listen to everyone, including those who do not agree with us, without becoming partisans labeled as “preconciliar” or “postconciliar,” “conservative” or “progressive.” Objectivity is the key. Benedict XVI affirms this when he says: “The quest is to be achieved, not by condemning one another, but by carefully listening to the internal guidance of the liturgy itself.”

And the Church has always understood that its liturgical life must be oriented toward the Lord, and brings with it a profoundly mystical atmosphere. It is in this reality that we must find the answers. For this reason, instead of a spirit of “free fall” that leaves everything to creativity and innovation without roots or depth, we must bring ourselves into harmony with the orientation mentioned above, and bring it to full blossom.

The pope affirms the importance of this dimension when he says that the natural direction of liturgical prayer is “versus Deum, per Jesum Christum [toward God, through Jesus Christ],” even if the priest does in fact face the people. It is not so much a question of form as of substance.

Fr. Lang’s book shows how throughout its history the Church has understood the importance of always directing its prayer toward the Lord, in terms of both content and gesture.

In order to grasp the profoundly spiritual and practical value of the Church’s liturgical life, we need not only a spirit of scientific or theological-historical research, but above all an attitude of meditation, prayer, and silence. Those who study the historical journey of the liturgy and strive to contribute to its progress must place themselves in a posture of humbly listening to the evolution of the Church’s liturgical traditions down through the centuries, and of the important role of the magisterium. They must also pay attention to the gradual development of these traditions within the ecclesial community, and arm themselves with a spirit of intense prayer and adoration of the Lord. This is because what happens in the Church’s celebrations of praise is not simply an earthly and human reality. And if these mystical aspects are not betrayed, everything will become a source of edification rather than disorientation and confusion. Arbitrariness, haste, and emotional excitement should have no place in this search. The conciliar constitution on the sacred liturgy affirms this point when it says:

“That sound tradition may be retained, and yet the way remains open to legitimate progress. Careful investigation is always to be made into each part of the liturgy which is to be revised. This investigation should be theological, historical, and pastoral. Also the general laws governing the structure and meaning of the liturgy must be studied in conjunction with the experience derived from recent liturgical reforms and from the indults conceded to various places. Finally, there must be no innovations unless the good of the Church genuinely and certainly requires them; and care must be taken that any new forms adopted should in some way grow organically from forms already existing” (Sacrosanctum Concilium, 23).

This is why this same conciliar constitution offers clear and stringent norms on who is truly competent to make decisions on liturgical innovations, asserting, among other things, that “therefore no other person, even if he be a priest, may add, remove, or change anything in the liturgy on his own authority” (Sacrosanctum Concilium, 22).

This great sense of reverence toward what is being celebrated stems not only from the fact of the centrality of the liturgy in the Church’s life, affirmed by the principle “lex credendi, lex orandi,” but also from the conviction that the liturgy is not a purely human act, but a reflection of what is happening, as Sacrosanctum Concilium itself says, “in that heavenly liturgy which is celebrated in the holy city of Jerusalem toward which we journey as pilgrims.”

The liturgy is also that which is given as a gift to the community of the Church, the bride of Christ and the heavenly Jerusalem.

Unfortunately, for various reasons, which are sometimes well-intentioned, there are priests and bishops who introduce every sort of experiment and change, diminishing the sense of the sacred and mystical nature of what is depicted in the Church’s liturgical celebrations. The temptation to become the leading actors in the divine mysteries, and to seek to control even the action of the Lord, is strong in a culture that divinizes man. In some countries, the situation is or is becoming truly dramatic. Every trace of the sacred often disappears in these so-called “liturgies.”

The liturgy is not what man decides it is, but what the Lord brings about within him: an attitude of adoration toward his Creator and Lord, liberating him from his slavery. If the liturgy loses its mystical and heavenly dimension, what will help man to free himself from the mud of egoism and slavery? If the Church does not insist upon the mystical and profoundly spiritual dimensions of life and the celebration of life, who will? Is this not our duty to a world that is closed off within itself, becoming disoriented, insecure, locked in its own prison? If man presumes to understand everything that the Lord does, then it is not God who judges history, but man himself. Is this not the ancient idolatry denounced by the prophets?

The Church, which must reflect the constant presence of Christ in the world, is placed at the service of humanity in order to help it to free itself from the prison of being closed in on itself, to discover its vocation to the fullness of life in the Lord, and to open itself to the joyous embrace of the infinite. Its intimate communion with its Spouse, which is reflected and nourished above all in its liturgical life, becomes the powerful manifestation of the infinite freedom that humanity always has the possibility of reaching through it.

For this reason, preserving and enriching the spiritual mysticism of the liturgy is no longer an option for us, but a duty. If the world falls into the pit of human self-sufficiency, thus becoming more thirsty for the infinite, the Church cannot help but offer the liturgy, because in Christ humanity is raised up into the divine presence. It is not by lowering itself to superficiality that the liturgy will motivate us to reflect the values of the infinite to the world, but by affirming these mystical and divine dimensions more and more. Today more than ever, this becomes a reflection of the prophetic role of the Church as well.

Thank you, Fr. Lang, for this book which will help us to turn our gaze ever more toward the Lord.

(Archbishop Albert Malcolm Ranjith Patabendige Don is the newly appointed Secretary of the Congregation for Divine Worship and the Discipline of the Sacraments).