Quis nos separabit a caritate Christi? An gladius?

Saint Paul Scholasticate Newsletter

No. 6 Easter 2008

ALL THAT GLITTERS

IS NOT GOLD
by Giovanni Scalese, CRSP

More or less, two months ago I went

to Rome to take part in two meetings or-
ganized by the General Council: the an-
nual gathering of the Provincial Superiors,
in which I participated in my new capacity
as Delegate General for the Philippines,
and a formation course for formators,
which I attended as Rector of the Saint
Paul Scholasticate. In both cases it was an
interesting experience. I noticed a certain
attention and liking toward the reality I
was representing: our house of formation
and, in general, the Philippine Delegation.
It is no secret that our Congregation,
like most of the religious institutes today
in the Church, is going through a difficult
time, especially in Europe and North
America: general ageing, shortage of voca-
tions, crisis of the traditional activities
and, worst of all, sometimes even a crisis
of religious values. It is obvious that in
such a situation everybody looks with in-
terest and hope at those realities which
seem to go in countertendency. Since, for
bureaucratic reasons, our African Prov- The “first fruits” of the Saint Paul Scholasticate:
ince was not represented at the Roman FERDINAND DAGCUTA and ROAN CIPRIANO ABORQUE
meetings, the eyes of all were fixed on us. ordained priests on February 23, 2008.
At present the Philippines represents for Full coverage of the event on pages 3-6
(Continued on page 2)
 No. 6
3 iPaul
our Congregation (not only for it, but also for other
religious institutes and for the Church herself) a mo-
tive of great hope and consolation: vocations are not
lacking; religious are all young; there are no old
structures to preserve, etc. One of our “admirers,” to
whom I had sent the pictures of our recent priestly
ordination, replied: “What a young Church! Starting
from the Bishop!” It is true; this is the impression
one receives when they come into contact with this
reality. I myself remember that, when I visited the
Philippines for the first time (eight years ago), I had
the same reaction. Especially for those who live in
Europe, where we are experiencing a strong ageing
of the society (were it not for the immigrants…), see-
ing all this youth brings about a sense of life
(opposed to the feeling of death so common in
Europe). Imagine what I felt coming over here, after
living the terrible experience of the closure of the
prestigious and beloved Collegio alla Querce in Flor-
ence. It seemed to me that the world was collapsing
upon me; and the prospect was that, following La
Querce, one after another, the rest of our schools
would have come to the same end, and I would have
been called to support those collapsing structures,
just delaying their end, since there was no chance of
preventing it. I prayed to the Lord to free me from
that gloomy fate. And He heard my prayer. Now I am
living in the opposite situation. If once I felt the bur-
den of a glorious past, without seeing any future
prospect, now I have the future open in front of me.
Instead of closing, I have to open. Instead of being a
gravedigger, I feel like an obstetrician. It is pleasing
and gratifying. And yet… And yet, as the saying goes,
all that glitters is not gold. Life not always matches its
representations: a story, a picture, a video and the
like. Sometimes behind certain smiles you admire in
a picture are concealed outright dramas. Neither
iPaul can always relate the reality in all its complex-
ity. Not that we tell lies; simply, we describe some
aspects of our reality, drawing a veil over other less
edifying aspects. So, even a situation like this has its
difficulties. Let us enumerate some.
In Europe and North America there are no more
vocations; here instead, we have many. OK. But
quantity is not enough; what matters is quality. You
cannot accept whomever knocks your door. You
have to discern. Sometimes the real reasons which
prompt somebody to embrace religious life are not
so clear. And even when they are, they are not suffi-
cient to make a good religious; there is need of a
strict training. This is not easy because we do not
live outside the world; with globalization we breathe
2
the same climate spread in the West, with all its evil
influence on the youth—and on ourselves!
It is nice to be all young. But it is not natural. Life
needs all ages. Besides the spontaneity of the young,
there is need of the experience and the wisdom of
the elderly. There is need of balance. If now in
Europe we miss the freshness of the youth, here we
miss the gravity of the aged.
In Italy a young religious has to fit into a com-
munity and the Congregation. It is not easy because
he has to adapt himself to a reality already existing,
with its rules, traditions, customs and the like. But,
at least, that reality already exists. After the first
effort, once you have accustomed yourself, you have
nothing else to do: just to keep what you have found.
Here, instead, you find nothing; you have to start
everything. What? How? It could seem fascinating—
and it is!—but how many doubts, how many hesita-
tions, and… what a responsibility!
The issue is not only to start an activity (of
course this also is not an inconsiderable question).
The problem is also, and above all, to hand down a
spirit, a style, a way of being. Because, if it is true
that here you have to start, you cannot start from
scratch: we are not founding a new religious insti-
tute, we are just “transplanting” an already existing
Congregation. This family has its history, its heri-
tage, its tradition, a patrimony that cannot be lost. It
has a charism to be kept, deepened and developed;
but, first of all, it must be handed down. How?
It is exactly the question I have dealt with in my
lecture during the formators’ meeting in Rome: Training
to the charism. Once it was rather easy: without so many
words (once they not even knew what “charism” was)
you gradually assimilated the spirit of your Congrega-
tion living in its communities. There was a natural con-
veyance of values, similar to that happening in the fam-
ily. This also happened in the new foundations of the
20th century when a group of religious was sent to estab-
lish the Congregation in different countries. But now,
how is it possible? We are so few and isolated: how can
we transmit our charism? Our good will is sincere; but it
is not enough. Maybe we have to find new instruments
to do what in the past happened without even realizing.
Anyway, this is life. Where there is life, there are
problems. In the cemeteries walang problema (tagalog
for no problem). So we have to accept these difficul-
ties as a challenge and as a gift. They are the token
of God’s love towards us. If it were all roses, maybe
we should worry; but since along with roses there
are, as usual, thorns, we can depend upon it that we
are on the right way.
 No. 6
3 iPaul
February 23, 2007
PRIESTLY ORDINATION
by Isfridus Syukur, CRSP
The sign of God’s presence in this fast changing
world is manifested in the wholehearted commitment
of young men and women who are ready to become
His messengers of hope and love to all mankind. In a
special way there are those who are willing to offer
their whole life to God by becoming religious and
priests to serve and proclaim God’s message of salva-
tion to mankind. The concrete sign of God who con-
tinuously calls men to be his followers is when He,
the Lord of the harvest, blessed the Barnabite com-
munity in the Philippines with other two newly or-
dained priests. Just last year (2007), the community
had two young men ordained to priesthood; this year
the Lord also has blessed the community with other
two young priests, namely Rev. Fr. Roan Cipriano
Ma. Aborque, CRSP and Rev. Fr. Ferdinand Ma. Dag-
cuta, CRSP. Their ordination took place on February
23, 2007 at 3:00 p.m. in the Holy Spirit Chapel of the
Divine Word Seminary, Tagaytay City, Philippines.
The consecrating bishop was His Excellency Most
Rev. Luis Antonio G. Tagle, D.D., Bishop of Imus,
Cavite. The Bishop in his homily reminded the two
ordinands that they are to be humble priests for that
is what the Church needs. Concelebrants were the
Barnabite priests, who are presently assigned here in
the Philippines, and other guests priests. The liturgi-
3
cal service was taken care of by the third-year scho-
lastics of the Divine Word Seminary, while a group
from San Lorenzo Ruiz Parish, Bacoor, together with
some Barnabite scholastics, served as the choir.
Present during the celebration were different men
and women from different religious houses around
Tagaytay, the Angelic Sisters of St. Paul, the Little
Workers of the Sacred Heart, our philosophy stu-
dents and the Laity of St. Paul from Marikina, and
other guests. And of course the parents, relatives and
friends of the two ordinands were also present. Fol-
lowing the three-hour ceremony was the simple Fili-
pino reception held at the Saint Paul Scholasticate. Eve-
rybody enjoyed the typical Filipino food set during
celebrations provided by many volunteers, thanks to
their generous hearts.
The two newly ordained priests are going to cele-
brate their thanksgiving Masses in their respective
native parishes. Fr. Roan has set the schedule of his
thanksgiving Mass on March 25, 2008 in Carigara,
Leyte and Fr. Ferdinand is going to celebrate his
thanksgiving Mass on April 6, 2008 in Balingasag,
Misamis Oriental, Mindanao.
Indeed the ordination event was a joyful and
memorable moment for the Congregation and for the
whole Church as well.
 No. 6
3 iPaul 4

YOUR WILL BE DONE:

A response to serve
by Ferdinand S. Dagcuta, CRSP

“Your will be done.” These were the last words I uttered mate relationship with Him. This intimacy could only be at-
before disembarking from the ship that brought me to Ma- tained through prayer. Prayer fosters a kind of intimate rela-
nila, where the Seminary of the Barnabites is located. These tionship with God. It is a moment that I may be able to unfold
words of surrender became my life’s motto in pursuing my and discover God’s will and bring it toward perfection. Thus I
priestly vocation. realize that prayer and work are two interconnected realities
Looking back at my life from when I entered the semi- in my priestly life. The two are always present in my calling.
nary, I cannot help but feel amazed. What I have gone Prayer will help me to know God’s will and, at the same time,
through in those moments makes me believe and understand it will give me a strength to continue my work, and my work
that, if I really give my trust to Him, God will never abandon is the fruit and reflection of my daily encounter with God
me. God calls me and my response would always be the ac- through my prayer. Service is at its best when it is fully
ceptance that calls me to really do His will in my life. Doing rooted in God made known through constant conversation
the will of God is serving Him and giving my all to Him who with Him through prayer. Prayer is a guide and direction for
calls me. Priesthood is a calling for service, a service for God me in serving God through ministry. Here God knows my
and His people. desires and aspirations and in turn I will also know what God
It is just almost a month since I was ordained as a priest desires and aspires for me to do.
and now I already experience what it means to be a priest; Lastly, my reflection about what priesthood is all about
that is I am called for service. I am called to serve and not to points to just one perfect model, Jesus Christ. To know Him
be served. My ordination was not a moment for me to change and follow Him is what priesthood must be. In Him I have the
my lifestyle from being a servant to a master. I am formed for assurance that I will never be lost, for He is my constant
service and that will remain until the end of my life. For some guide and companion who will never abandon me. The only
I may sound idealistic, but this is what priesthood should be. thing I need is to trust Him and always be ready to say, “Let
Service must be my life project, the very foundation of my your will be done in my life.” Almost twelve years ago I said
priesthood and the essence of my calling. If I will not do this, these words; before my ordination I uttered this again, and
then who am I? What is the meaning of my calling? Where after my ordination and for the rest of my life I will never be
did this calling came from? These are but some of the ques- tired of saying it over and over again, “Your will be done.”
tions I always have in my mind. These are questions that
guide my action to really work out where I am called. God
calls me to let His love be known by means of service. Service
done in love guarantees that all my actions will not be
tainted by any selfish motives and personal desires that de-
stroy the meaning of what service is all about.
Furthermore, service is not exclusive but inclusive. I am
called to serve God’s people regardless of who they are and
what they are. To let God be felt and experienced by all is a
mission that I am called to do. I am called to serve not just a
group of people, but all people to whom Christ wants to bring
His saving presence. In the world where the idea of exclusiv-
ity is very much alive, I am called to break the wall of division
and bring Christ’s undivided love, for this love could only be
attained through unity. To make God’s presence be felt by all,
I must be a priest for all. Division has no place in the King-
dom of God because that kingdom could only be attained
through communal action and not by individual endeavor,
realizing that each one has its own responsibility in making
the plan of God be realized in our midst. I am called by God to
foster unity and oneness in His people.
But how can I serve God if I will not know him? To serve
God is to know His will and to know His will is to have an inti-
 No. 6
3 iPaul 5

DARE THE CHALLENGE:

BE A BARNABITE
by Roan Cipriano J. Aborque, CRSP

I was a fourth year high school student when I first

noticed a poster in our school bulletin where it was writ-
ten DARE THE CHALLENGE: BE A BARNABITE.
Last February 23rd I was ordained a priest, a
Barnabite priest. I never thought that what I saw in the
school bulletin eleven years ago would be me.
DARE THE CHALLENGE: BE A BARNABITE. I am
one of those who dared the challenge. Why do I say “I
dared the challenge?” I was never active in the Church.
I always thought that the ones who became priests were
only the altar boys. I never thought of becoming a priest
during my last years in high school. I never thought of
becoming a priest until I didn’t want to listen to my
teacher; instead, I opted to choose listening to the semi-
narians. I never thought of becoming a priest until my
eldest sister was about to return to Manila to continue
her work. I dared the challenge just to give a try “wala
namang mawawala” (= there is nothing to lose).
DARE THE CHALLENGE: BE A BARNABITE. Dar-
ing is one thing, challenging is another. The journey was-
n’t easy and it was long. There were good times and
there were bad times. We started at a great number, yet,
at one point there were some who left and others who
remained. I almost believe that only the strong survive.
Still, I realize it is not whether you are strong or weak,
but how you overcome, and remain faithful and stead-
fast. Also, it doesn’t matter who left and who remained, we have nothing except Christ and service. Indeed, hu-
but why we continue our journey. mility is a challenge. It is a constant call in the priest-
DARE THE CHALLENGE: BE A BARNABITE. Dur- hood “I have come to serve and not to be served.”
ing his homily, our ordaining prelate challenged me to be DARE THE CHALLENGE: BE A BARNABITE. The
a “humble” priest. Now, if I would be asked what priest- night after the celebration I said to myself echoing St.
hood means, I would say it is a humble service. A priest Paul, “I have fought a good fight, I have run the race, I
is of service to God and to His people. In order to be of have kept the faith.” But I do not have the impression
service we are to acquire humility, because priesthood is that the priestly formation ends up with the ordination.
not a profession but a vocation. What is the difference? The formation continues, and I am certain of this till
We could consider priesthood as a job and that the the day I die. And so the challenge is there to remain
higher up you are in the job the higher you are paid. On faithful, grateful and prayerful, and, that in spite of all,
the other hand, if we consider priesthood as a vocation I remain a priest forever: Tu es sacerdos in æternum.
 No. 6
3 iPaul
THE FIRST FRUITS
by Giovanni Scalese, CRSP
The following is the speech of welcome addressed by our
Rector at the beginning of the Ordination Rite, on Feb-
ruary 23, 2008 in the Holy Spirit Chapel of the Divine
Word Seminary.
Your Excellency, Dear Confrères in the priest-
hood and the religious life, My Brothers and Sis-
ters,
It is a great pleasure for me to welcome you in
this church for the priestly ordination of Rev. Fer-
dinand Dagcuta and Rev. Roan Cipriano
Aborque.
First and foremost, I would like to welcome
our dearly beloved Bishop, the Most Rev. Luis
Antonio Tagle, always present in these circum-
stances, in spite of his numerous engagements.
Along with him I warmly welcome the Barnabite
Confrères and the other Religious and Diocesan
Priests, who accepted the invitation to join us for
this event.
A special greeting to the relatives of the two
ordinands: it is a great joy for them and a privilege
for us to have them here.
A deep thank to the Rector of the Divine
Word Seminary, Father Wilfredo Saniel SVD,
who so kindly granted the usage of this Chapel of
the Holy Spirit for our ordination.
And let me welcome also the sun, which, after
so many rainy days, has wanted to pierce the
clouds to increase our joy.
This is not the first priestly ordination in the
short history of the Saint Paul Scholasticate. Since
its foundation in 2003 (five years ago!), seven
priests have already been ordained, but all of them
had accomplished or at least started their theologi-
cal studies in Rome and had come to Tagaytay just
to complete their formation in view of holy or-
ders. This year’s ordination instead has something
special, because these two deacons have fulfilled
all their studies here, in the Divine Word School
6
of Theology. They are the first fruits of the Saint
Paul Scholasticate. They are the survivors of the
first batch of Students, who founded our Scholas-
ticate—survivors, because they were six, and now
only the two of them are left. They are somehow
the “pioneers” and they know how it was hard,
especially at the beginning, to start this new jour-
ney. They have fulfilled their whole formation
with the one who is speaking to you; and, even
when they left Tagaytay for the preparation for
their solemn profession in Italy, two years ago,
they—I do not know if fortunately or unfortu-
nately—found me again there. So you know whom
to blame if they will not be good priests.
And it is nice to have the ordination in this
place, because it is here that we took our first
steps: for two years we lived in William Finnemann
Hall, and in this chapel we took part in a lot of
celebrations. It is a kind of “return to the origins”
or, if you want, it is like to close a circle. We will
always be grateful to the Missionaries of the Di-
vine Word for having welcomed us and for having
allowed us, with their openness, to start this fasci-
nating adventure. I hope, dear SVD friends, that
you are not offended if I say that we feel at home
here.
Dear Brothers and Sisters, thanks for coming;
thanks for wanting to witness this special event.
But, exactly because witnesses, you have a big re-
sponsibility: as you wish now to attend Ferdinand
and Roan’s priestly ordination, so you have to ac-
company them with your prayers along their life.
What was done until now is nothing in compari-
son with what remains to do. Do not think that
the Saint Paul Scholasticate is like a factory produc-
ing ready-made priests; these new priests will be
what they, surely with the grace of the Holy Spirit,
surely with their personal commitment, but also
with the help of your prayers, will be able to be-
come.
 No. 6
3 iPaul
The Mystery of Easter
by Jay L. Patulin, CRSP
The Christian Church has found its very begin-
ning and its origin and foundation by looking at
the mystery of the Resurrection of Jesus Christ
from the dead. It is through this event that the
Church has found its perfect existence throughout
history. As a matter of fact, many scholars of our
time have traced that the groundwork of the
Church’s very existence is in the faith confession,
or shall we say the Easter faith, of the first Chris-
tian community. According to Hans Küng, the
“actual foundation and institution of the Church is
to be situated in the resurrection faith of the first
church.” This view capture the very importance of
Christ’s resurrection and the response of the first
Christian community to that remarkable event. It is
through that faith that the Church has gained its
name and continues to pursue the mission of Jesus
Christ to the whole world.
“The mystery of Christ’s resurrection is a real
event with manifestations that were historically
verified as the New Testament bears wit-
ness” (CCC 639). It means that the rising of Jesus
Christ from the dead is an historical event that
leads to the profound understanding of Christ’s
true divinity. It is real and happened with the con-
crete foundation. It is also the starting point of call-
ing us Christians as the Church of the living and
not of the dead, for the Christian Church is the
Church which is alive and full of joy. It is not a
Church of sadness but a Church full of vigor and a
spirit of happiness. It means that the Church has
been being rejuvenated by Jesus Christ Himself
through the concrete manifestation of His resurrec-
tion from the dead.
By looking closely at the resurrection of Jesus
Christ we could find the three significant under-
standings that define the meaning of resurrection
or Easter. These definitions summarize the whole
understanding of Jesus Christ Himself. First, “the
resurrection above all constitutes the confirmation
of all Christ’s works and teachings.” it is the sum-
mation of all Christ’s ministerial and miraculous
works during His public ministry on earth. It could
be considered also as the proof of His divinity, that
through His resurrection we could find the authen-
tic meaning of being who He was. It answers all
7
the enigmatic person of Jesus Christ that somehow
even His disciples did not understand; but, through
His resurrection from the dead, everything turns to
be clear. The clearness brings understanding to the
insightful truths.
Second, “Christ’s resurrection is the fulfillment
of the promises both of the Old Testament and of
Jesus Himself during His earthly life.” The rising of
Jesus Christ from the dead connects prophecy of
the Old and New Testament, that the Old predic-
tions had been fulfilled through Christ Himself.
Christ’s resurrection is the bottom line of capturing
the essence of both the Old and New Testament. It
is through His glorious resurrection that converge
the deepest understanding of everything. This is a
sort of understanding that opens the core of our
mind to see Jesus Christ as the true living God.
Third, “the resurrection of Jesus Christ opens
for us the way to a new life.” This new life is the
point of departure to one’s change of heart, that we
no longer are living in darkness but we live in the
light of Christ. The newness of life that Jesus
Christ had shown and opened to us emancipates us
from living in the old ways of life, and adopts the
new mode of living one’s life. He gives us the new
way to live our lives for the greater purpose of gain-
ing the genuine meaning of our existence. It is an
existence that permits us to channel one’s life to
Him, and we may consider ourselves as the true
children of God justified by the grace of Jesus
Christ.
Lastly, the celebration of the resurrection of
Jesus Christ is the peak of our belief that drives us
to capture the meaning of our lives as Christians
and the living existence of our Church, which,
through His rising from the dead, conveys the
message of love and the change of heart, because
the message of love and change of heart is the core
of living the newness of life. Indeed, a man with-
out love for God is no longer free from his egoistic
self. And a man without a change of heart is not
yet living in goodness. So, the celebration of the
resurrection of Christ or the celebration of Easter
is the invitation to all Christians to refresh our
faith in Jesus Christ, and even to refresh our way
of living.
 No. 6
3 iPaul 8

Divine Mercy
by Michael M. Mancusi, CRSP

In the past thirty years the Divine Mercy Devotions

have once again become popular, especially among
Catholics. Most of this is due to the impetus of Pope
John Paul II. As Cardinal Archbishop of Krakow, he
spearheaded the cause to have the writings of Sr.
Faustina Kowalska open for the public to read by head-
ing a new investigation into her writings.
Sr. Faustina was a member of the community of the
Sisters of Our Lady of Mercy in Warsaw when in the
1930’s she began to have visions of Christ pleading that
the message of the mercy of God be made known
throughout the world. The message is not new. God
loves us! He is merciful and forgiving. Sr. Faustina died
in 1938. In 1958 her diary of these visions and her con-
versations with the Lord Jesus were considered ques-
tionable and condemned by the Church. After twenty
years her diary received approval from the Church and
once again made available to the faithful to read.
It was in that year of 1978 that Karol Woytyla was
elected pope and, as pope, John Paul II closely followed
the cause for her canonization which culminated in his
declaring her a saint on April 30, 2000. During the
homily of the canonization liturgy the Holy Father pro-
claimed, in accordance with #341 of St. Faustina’s di-
ary, that the octave of Easter or the “Second Sunday of
Easter from now on throughout the Church will be
called Divine Mercy Sunday.” Within five days the Con-
gregation for Divine Worship and the Discipline of the
Sacraments decreed such by stating: “the Second Sun-
day of Easter, that is, Divine Mercy Sunday.”
Those who are familiar with the Divine Mercy of
St. Faustina are normally aware of the various devo-
tions. I have already mentioned the establishment of the
feast of Divine Mercy which can be found in the diary
of Sr. Faustina, #299 (“I desire that the first Sunday
after Easter be the Feast of Mercy.”) and #699. Con- grant everything they ask of Me by saying the chaplet.”)
nected to the feast is the Novena of the Divine Mercy: and #1731 in the diary. A special time of 3 p.m., espe-
#1209 (“Novena to the Divine Mercy which Jesus in- cially on Fridays, in order to recall the Lord’s death, is
structed me to write down and make before the Feast called the “Hour of Mercy” for praying the chaplet.
of Mercy. It begins on Good Friday.”) and #1229. This This is referred to in #1319, #1320 (“At three o’clock,
begins on Good Friday and, like all other novenas, con- implore My mercy, especially for sinners; and, if only
cludes on the vigil of the feast. for a brief moment, immerse yourself in My Passion,
There is the popular chaplet of Divine Mercy which particularly in my abandonment at the moment of ag-
is prayed on regular rosary beads. The mention and re- ony. This is the hour of great mercy for the whole
quest for the praying of this chaplet is found in #687, world… In this hour, I will refuse nothing to the soul
#811, #1541 (“My daughter, encourage souls to say the that makes a request of Me in virtue of My Passion.”)
chaplet which I have given to you. It pleases Me to and #1572 of the diary.
 No. 6 iPaul
Trust is an important aspect of the Divine Mercy
devotions. Entries in the diary in regards to this are
#47, #1074 (“When a soul approaches Me with trust, I
fill it with such an abundance of graces.”), #1520 and
#1578. We are called upon to trust in the Lord’s mercy.
So important is this trust that the words “Jesus, I Trust
in Thee” are to be placed beneath the image of the Di-
vine Mercy. This image is called upon to be venerated
in homes and churches in #47-49, #299, #327, #341,
(“That is why I want the image to be solemnly blessed
on the first Sunday after Easter, and I want it to be ven-
erated publicly so that every soul may know about it.”)
#414, #1777 and #1784 in St. Fasutina’s diary.
All of the aforementioned are manifestations asso-
ciated with what is known as the Divine Mercy devo-
tions. Devotees of the Divine Mercy consider them
with the utmost importance and central to the devo-
tions. Nevertheless, there is still one more aspect to the
devotions that is often forgotten about or rather not
actually associated as part of the Divine Mercy devo-
tions. In #742 of the Diary St. Faustina quotes Jesus as
saying, “I demand from you deeds of mercy, which are
to rise out of love for Me. You are to show mercy to
your neighbors always and everywhere. You must not
shrink from this or try to excuse yourself from it.” This
is very reminiscent of Matthew 25:40 which states,
“Amen, I say to you, whatever you did for one of these
least brothers of mine, you did for me.”
In Mark 7:6 Jesus says, “Well did Isaiah prophesy
about you hypocrites, as it is written: ‘This people hon-
ors me with their lips, but their hearts are far from
me.’” Jesus speaks this to the Pharisees, the religious
people of Christ’s time who kept all the rituals and
practices of religion. They were devoted to these outer
observances which had become so important to them;
however, their real meaning had become lost. None of
what they said or did actually touched their hearts and
so their relationship with God had turned cold. “Faith
without works is dead.” (James 2:26) In fulfilling all the
external observances of the Divine Mercy devotions are
we just giving lip service to God’s mercy? Remember,
the Lord demands from us deeds of mercy so that we
may pray with St. Faustina, “I want to be completely
transformed into Your mercy and to be Your living
reflection… help me to go through life doing good to
everyone.” (Diary, #163 and #692)
Again in Diary #742 Jesus gives us three ways of
putting mercy into practice, “Three ways of exercising
mercy toward your neighbor: the first—by deed, the
second—by word, the third—by prayer.” Jesus wants to
shower us with the mercy of God but He wants to let it
flow through us to others. He wants us to be the exten-
sions of His mercy just as He has mercy upon us.
9
“Blessed are the merciful, for they shall obtain
mercy.” (Matthew 5:7) Thus we are to be the vessels of
God’s mercy to and for others. “Man attains to the
Merciful love of God, His mercy, to the extent that he
himself is interiorly transformed in the spirit of that
love towards his neighbor.” (Dives in Misericordia, #14)
One of the most expedient ways that the Church
offers us to be agents of God’s mercy is through the
Corporal and Spiritual Works of Mercy. (cf. Matthew
25:31-40) The easier of the two to implement are the
Corporal Works of Mercy. The first two call us to feed
the hungry and to give drink to the thirsty. We can eas-
ily do this by volunteering at a soup kitchen or prepar-
ing a meal for the elderly or sick in our own neighbor-
hood. I remember those times in Rome assisting the
Missionaries of Charity at the soup kitchen near the
Roman Forum.
Dorothy Day has said that “the extra coat sitting in
your closet belongs to the poor.” She bases this thought
from St. Basil the Great who says, “To give of one’s
excess is justice.” This calls us to fulfill the next deed of
mercy to clothe the naked. Sponsoring or partaking in
local clothing drives for the poor or donating clothing
(new or used) to thrift shops is one way of making an
application of this merciful act.
It would be good if each of us had a “Christ
Room” in order to take in someone who needs a room;
however, many of our houses are already filled to ca-
pacity. Still we are called to shelter the homeless. I recall
one winter back in New York City that was colder than
normal. The local homeless shelters were already filled.
My nephew’s birthday falls during the coldest week of
winter. That year, instead of asking for presents, he
asked to distribute blankets to the homeless in his part
of New York City.
One year I had been hospitalized during the Christ-
mas holidays. I felt so bad not being a part of the fes-
tivities. From that moment I made it a point to gather
people together and visit the sick in local hospital dur-
ing any holiday season. Together we would bring a
smile to so many dejected faces.
There are many who are imprisoned by either age,
lack of transportation, or disease has made them home-
bound. We can easily take some time out of our sched-
ules and spend an hour or more visiting them in their
“so-called prisons.” If it is possible, we could invite
them out for a little excursion to a local park or eatery.
Human contact is so important for such people.
I may not be in the business of burying the dead
and I do not plan to start to dig graves; however, I still,
in today’s society, assist in burying the dead. We can
partake actively by our presence at the Mass of Resur-
rection or the burial ritual for the deceased.
 No. 6
3 iPaul
The Spiritual Works of Mercy may be a little harder
to place into practice, but they are still a means of actu-
ated God’s loving mercy to others. The first two of
bringing counsel to the doubtful and instructing the
ignorant are closely related. Many consider these only
within an educational field and thus relinquish it to
teachers. Nevertheless this applies in giving good clear
advice to those who are unsure of Church teaching or
any lesson in life. Thus parents and older siblings prac-
tice this more often than they think.
In today’s world we are afraid to criticize anything.
This can lead to a type of intellectual sloth. To admon-
ish the sinner is to give constructive criticism to or con-
structively correct the other. This does not mean that
we are called to belittle or condemn the other but rather
virtuously show them the wrongfulness of their ways.
Still, the one being admonish must be open to correct-
ness and such advice. This is not the case for one who
is filled with pride.
Bringing comfort to the sorrowful can be given in
two ways. There are those who are suffering the death
of a loved one. Our visitation during viewing or wake
services brings comfort to those who are mourning
their loss. There is also the comfort we can bring to
another who is mourning their own wrongful actions.
We can explain to them that they are not the action
itself but rather one who committed a wrongful act.
They can learn from their ways and thus become a bet-
ter person. Did not Jesus do the same for the adulter-
ess? (cf. John 8:3-11)
Forgiveness does not mean that we now accept it
or forgetting about it. It is more so letting go of the
hope for a better past. It does imply an attitudinal and
behavioral change on behalf of one or both parties con-
cerned. If without this change one is still called to for-
give. Forgiveness is one of the hardest aspects of Chris-
tianity, but it is a characteristic which makes Christianity
unique. I can remember someone who had hurt me
physically as well as many other ways. What I came to
realize that one of my actions and attitudes actually pre-
cipitated our conflict. I admitted my wrongfulness to
him and explained that I was willing to change my ways.
He would have no part of it. I forgave him and I also
forgave myself, yet I have not seen or talked to him in
twenty-four years.
To bear wrongs patiently calls forth the virtues of
patience and meekness. Meekness does not imply weak-
ness but rather self-possession in facing adversity. Jesus
meekly bore the insults, accusations and beatings He
received during His Passion. (cf. Matthew 26:57-68)
This last work of mercy is to pray for the living and
the dead. When I was in elementary school I had been
10
taught by the Brothers of Holy Cross. They had told me
that every time I see or hear an ambulance go by that I
should make the sign of the cross and pray for that sick
person. I decided to extend that action also whenever I
saw a funeral cortege or passing a cemetery. Besides
praying for people on special dates (birthdays, wedding
anniversaries, anniversaries of death), this little act of
kindness displays a solidarity in love for the other.
The external devotional practices revealed by St.
Faustina are not enough. The outreach of God’s mercy
always to everyone and everywhere can only become a
reality through us. We may hang the image in our
homes and pray the chaplet each day at three in the
afternoon. We may partake of the novena and receive
the sacraments of Reconciliation and Eucharist on Di-
vine Mercy Sunday. But it is not enough. We ourselves
must show mercy to our neighbors. Putting mercy into
action is not an option of the Divine Mercy devotion; it
is a requirement!
There is a story of how some American soldiers
were sent into a small town in Italy after a recent bomb-
ing during World War II. They were there to help look
for survivors. One young soldier went into the local
church to check for survivors and estimate any damage.
He found no one and the only damage was to a statue
of the Sacred Heart. The statue had fallen off its pedes-
tal and the hands broken off. The soldier returned the
statue to its rightful pedestal and looking back had an
idea. That Sunday many of the townspeople came into
the church and to pray before the Sacred Heart statue.
They were surprised not only to see the broken hands
of the Scared Heart but a hand made sign connected to
the pedestal upon which the statue stood. The sign
read, “I need your hands to do My work.” God needs
us to show His mercy!
 No. 6
3 iPaul
Places of our Apostolate
BUHO
by Clyd S. Autentico, CRSP
San Isidro Labrador chapel, which is located at
Buho Amadeo, is one of the chapels of Amadeo Par-
ish, Santa Maria Magdalena Parish. It is a small
chapel which was established in April 2004. This
chapel came into existence through the efforts of
the Sambayanang Kristiyano ng Buho with the leader-
ship of Rosalina and Alberto Reyes and subordi-
nated by ate Yna and kuya Roger, who is the lay
minister of this chapel, and other members who
were eager to give their time and strength and even
financial support to make this chapel possible.
The Barnabite priests have been given the
schedule to celebrate the Mass in this chapel dur-
ing the third and fourth Saturday of the month.
During the time when it was established there was
no choir to sing and no one played the guitar dur-
ing the celebration of the Mass so that the celebra-
tion could be alive. For this reason, the Sambayanang
Kristiyano ng Buho requested the Barnabite commu-
nity to send some of the seminarians to teach the
people to sing songs for the Mass. Their request
was granted. The first two scholastics assigned
there were Bro. Pat Golis and Bro. Jose Nazareno
Gabato. It was in the year 2006. They would go
there every Saturday evening and every second
Sunday of the month just to play the guitar and
sing with the people during the Mass. However, in
June 2007, Bro. Pat was appointed as the liturgy
chairman of the Saint Paul Scholasticate; therefore, he
was asked to resign and concentrate in his new
office. Bro. Clyd Autentico replaced Bro. Pat as a
new partner of Bro. Jose in apostolate in Buho.
Through the initiative of ate Leny and ate Yna,
and the cooperation of some mothers, the chil-
dren’s choir in Buho was organized. There were 18
children who joined the choir. Bro. Jose and Bro.
Clyd were the ones who taught them songs for the
Mass. But on October 28, 2007 Bro. Jose left for
Italy. Bro. Pat substituted him as a guitarist for the
choir until March 15, 2008 since all apostolates
ended for summer break. These children, who sing
during the Mass in Buho, are still functioning to-
day even though there is no guitarist to accompany
them in their singing.
11
Our Neighbors
THE DAUGHTERs OF ST.
JOSEPH—CABURLOTTO
The Congregation of the Daughters of St. Jo-
seph started in Venice, Italy on April 30, 1850 by
Fr. Luigi Caburlotto. Fr. Luigi Caburlotto was
born in Venice on June 7, 1817 and became a
priest on Sept. 24, 1842. He became an assistant
parish priest and later a parish priest in St. James
Dall’Orio from 1849 to 1872. It is in this time that
his love and zeal in educating the poor was blaz-
ing up like a ball of fire. Education, during this
era, was a privilege for the few. The few are the
rich people. “The public schools were very few
in Venice at that time. Many more were private
schools or teachers tutoring pupils at home. Both
public and private were only for the few who
could afford to pay a teacher.” It is in this con-
text that the enthusiasm and longing to educate
the poor was burning in the heart of Caburlotto.
To make his longing materialize, he asked the
cooperation of the young people, who, by voca-
tion would care for the human and Christian
education of the needy and the helpless girls.
His pastoral experience taught him that the
problem of family, society and the Church was
the lack of human and Christian education. The
asking for help of Caburlotto moved the young
volunteers to become Sisters. This move caused
the foundation of the Congregation of the
Daughters of Joseph. Caburlotto chose St. Joseph
as the patron saint for the reason that Joseph was
entrusted by God to educate and to care for Je-
sus. Like Joseph, the Sisters are called to be edu-
cators of the poor with St. Joseph as model of
servant-educator to whom Caburlotto entrusted
 No. 6
3 iPaul
the Sisters. The Sisters have only one task, i.e. to
EDUCATE.
Education then is the focus of their charism.
Caburlotto believed that a holistic and integral
education is the key for the upliftment of the
condition of the poor. He believed that if the per-
son is educated with Christian and human edu-
cation, the person will be effective in the society
influencing good values to others. It is in this
hunger to educate the poor that the first mission-
aries were sent to Brazil. In May 1992, the Insti-
tute set foot its mission in the Philippines. With
its twenty-nine current members in the Philip-
pines, they continue the works of Caburlotto by
devoting themselves in the Christian formation
of the youth in the schools, parishes, and mission
with lay collaboration forming a foundation
called a rainbow of hope which aims at sending
poor children and youth to school and assist
some families through a livelihood program. The
latest mission of the congregation was in Kenya,
Africa, which was started last 2000.
With the sword of education, they serve with
humility, charity and dedication. As educators
they clothe themselves with mercy and material
tenderness enwrapping the person to attend to
and to be served with humility and dedication.
12
This is the model which is based from the life-
style of the Home of Nazareth, a life with sim-
plicity, humility, sweetness and charity.
The Daughters of St. Joseph follow their
founder in two directions: first is the fidelity to
God. They are called to be faithful to God in ser-
vice. The more they are penetrated by the chal-
lenges of God’s love in service to humanity the
more they find the light and strength and wis-
dom of God in service. The second is the com-
mitment to be faithful to a man called Jesus
whom the Sisters serve through the faces of their
neighbor, especially the poor, the needy, the ne-
glected, defenseless, and the orphans. The daily
commitment to discover the expectations and
anxieties of the people contemporaneous to the
history of the religious family, renewing the
works and the way to do them but keeping the
gift of service are the prerequisite to their com-
mitment to faithfulness to Jesus. Thus, the
Daughters of St. Joseph seek the face of God In-
carnate in the concrete reality of our time in the
poor, who are continuously blessed by God
through agents like the Daughter of St. Joseph.
—Thomas Federick Tabada, CRSP
 No. 6
3 iPaul 13
The Places of Origin of Our Scholastics: Mindanao

THE SOTHERN PROMISE

by Rosauro A. Valmores, CRSP

Mindanao  is  the  second  largest  island  in  the 

Philippine  archipelago.  It  approximately  covers  a 
landmass  area  of  36,537  square  miles  or  94,631 
square  kilometers.  The  terrain  is  generally  moun‐
tainous  and  heavily  forested.  The  island  of  Min‐
danao  is  indented  by  several  deep  bays  and  has  a 
large  western  peninsula,  the  Zamboanga  or 
Sibugay Peninsula. Its main rivers are the Pulangi, 
200 miles or 320 kilometers long and navigable by 
small  steamers  for  40  miles  or  60  kilometers;  and 
the  Agusan,  240  miles  or  390  kilometers  long.  The 
largest  lake is  Lanao,  for centuries around  the  lake 
has been the habitat of the Muslims. Off the north‐
east  coast  in  the  Philippine  Sea  is  the  Mindanao 
Trench,  35,000  feet  or  10,670  meters  deep,  one  of 
the  greatest  known  water  areas  around  the  globe. 
Mindanao  is  home  to  a  diverse  population—
different  ethnic  groups  like  T’boli,  Yakan,  Tausog,  lured by its promising profits. Its metallic deposits 
Samal,  Maranao,  and  Bajao,  who  are  mostly  Mus‐ include  lead,  zinc,  ore,  iron,  copper,  chromites, 
lims,  as  well  as  Ilocanos  and  other  migrants  from  magnetite  and  gold.  Gold  mined  in  Mindanao  ac‐
the  two  major  regions,  namely  Luzon  and  the  counts for nearly half of the national gold reserves. 
Visayas.    Its  non‐metallic  mineral  resources  include  marble, 
The Muslims in Mindanao are known as fierce  salt, sand, gravel, silica, clay, and limestone. 
warriors,  who  successfully  resisted  the  Spanish  Mindanao is truly blessed, not only in its social, 
colonizers  and  all  their  attempts,  bloody  or  con‐ political,  and  cultural  aspects,  but  also  in  the  reli‐
ciliatory, to defeat Islam. Today the island remains  gious sense. This island of promise is also the melt‐
the  stronghold  of  that  religion.  It  is,  however,  no  ing pot of vocations. For the past 15 years, since its 
longer the Muslim island that it was centuries ago.  foundation  here  in  the  Philippines,  the  Clerics 
In  fact,  the  region  now  includes  more  provinces  Regular  of  St.  Paul  (Barnabite  Fathers)  ordained  4 
that  are  predominantly  Christian,  besides  others  young  and  fervent  priests  from  the  northern  part 
where  Christian  denominations  and  Muslims  live  of  Mindanao,  particularly  from  the  town  of  Balin‐
in peaceful coexistence.  gasag,  Misamis  Oriental.  Fr.  Verano  M.  Ladra,  Fr. 
Mindanao is also considered as a nature‐lovers’  Joseph  M.  Tabigue,  Fr.  Rudyson  M.  Nulo  and  Fr. 
paradise. Mount Apo, the highest mountain in the  Ferdinand M. Dagcuta are native of the same place 
Philippines  and  the  home  to  the  endangered  Phil‐ (only Fr. Tabigue was born in Prosperidad, Agusan 
ippine  eagle,  is  a  landmark.  Mindanao  is  also  del Norte, but his family transferred to Balingasag) 
blessed  with  soil  that  produces  some  of  the  most  and attended the same school (Santa Rita’s College, 
delicious fruits and the rarest orchids and flowers.  run  by  the  Religious  of  the  Virgin  Mary).  At  pre‐
Its rich soil accounts for bountiful harvests of a va‐ sent, the Clerics Regular of St. Paul has six tempo‐
riety of farm products. It grows most of the Philip‐ rarily  professed  theologians,  one  novice  and  nu‐
pines’ major crops such as rubber (100% of national  merous  college  seminarians  from  the  different 
production),  pineapple  (91%),  as  well  as  banana,  parts  of  Mindanao.  Truly  nobody  knows  how  the 
coffee, corn, rice, and coconut (over 50%).  Holy  Spirit  works.  Mindanao  is  truly  a  sleeping 
Mindanao  is  likewise  endowed  with  rich  min‐ giant of the south and most of all a well‐spring of 
eral resources that attract foreign investors who are  vocations. 
 No. 6
3 iPaul 14
In the Fourth Centenary of the Opening of the Arcimboldi School

THE BARNABITE SCHOOLS

by Pat M. Golis, CRSP

The Barnabites have been known as a teaching  The Roman Province had the first year of noviti‐
Congregation.  Most  of  the  priests  are  educators;  ate  in  Zagarolo,  the  second  in  Rome  for  theology 
most  of  them  have  Master’s  Degrees  and  Ph.D.,  and in Macerata for philosophy. The Lombard Prov‐
which are proof that they are capable of educating  ince had the first novitiate in Monza, the second in 
and forming young people intellectually and spiritu‐ Milan: St. Barnabas for theology and St. Alexander 
ally.  Their  apostolate  includes  the  founding  and  for  philosophy.  The  number  of  students  in  each 
directing  of  schools  and  seminaries.  In  fact,  they  house could not be more than ten. This subdivision 
work with the youth and the laity, as well as in the  and dispersion of subjects may seem strange to us 
religious and diocesan seminaries.  today, but we have to remember that at that time 
In  1662,  the  General  Chapter  was  purposely  the whole community was called to be involved in 
called  to  announce  the  organization  of  the  center  the  formation  process.  As  a  matter  of  fact,  Fr. 
for the theological studies. This particular decree or  Franti  (1667)  tells  us,  in  his  “true  report”,  that 
pronouncement  was  carried  out  five  years  later  these  houses  were  multiplied  very  fast  to  accom‐
when  St.  Charles  ai  Catinari  in  Rome  was  opened  modate the increasing number of students. 
for  the  theology  students  of  all  the  provinces.  In  In  1603,  Clement  VIII  invited  the  Barnabites  to 
this way the Congregation had a full curriculum of  take the direction of a school in Ragusa and that is 
studies  with  independent  houses  for  the  different  why a proposal of Ferdinand of Medici in Florence 
stages.  In  1665  a  decree  of  the  Congregation  for  to open a school in Pisa had already been refused. 
Religious  gave  us  information  on  the  organization  The spiritual means were small in number due to a 
of these houses of formation.    lack  of  new  religious  families.  The  pontifical  docu‐

The first public school of the Barnabites: the “Arcimboldi,” opened at Milan in 1608.
 No. 6
3 iPaul 15
ment  affirms  that  the  Christian  youth  were  con‐ thers  to  teach  theology,  philosophy,  humanities 
stantly exposed to dangers for their souls because  and  grammar  in  the  seminary  of  Bologna,  with 
of  the  mixture  of  Turks,  Jews,  and  Barbarians  of  one  of  them  as  dean  of  studies.  He  asked  them 
different origins. The first to answer was the Procu‐ also  to  take  over  the  penitentiary  of  his  previous 
rator  General,  Fr.  Cattaneo,  then  Fr.  General  Diocese. 
Dossena,  who  was  on  a  visit  to  Lombardy.  They  Contemporary  to  the  seminaries,  there  is  a 
justified  their  denial  saying  that,  in  their  opinion,  movement in favor of boarding schools. The major‐
the school apostolate was against the spirit of the  ity  of  the  fathers  was  against  it,  because,  as  Fr. 
Congregation  of  Saint  Paul,  which  had  been  Danti writes, “changing solely the institute in time 
founded  not  to  teach  humanities.  Such  an  activity  would  totally  destroy  the  religious  Order.”  Once 
would  have  kept  the  members  away  from  the  again  it  is  France  to  lead.  In  1680  the  Fathers  of 
choir, and besides members ready to work for the  Montargis  requested  permission  to  open  their 
youth were not available. But the letter of Dossena  school  to  lay  students  and  to  create  a  section  as 
to  the  Pope  expresses  his  great  regret  for  not  be‐ boarding school. The commission appointed by the 
ing  able  to  correspond  to  the  deep  esteem  of  the  General  Chapter  suggested  to  make  a  three‐year 
Pontiff, and at the same time, a spirit of great aban‐ experiment  on  condition  that  it  was  in  a  separate 
donment in the hands of Divine Providence and to  building  with  only  the  Father‐in  charge  allowed  to 
the will of the Vicar of Christ.  go  in  it.  Anybody  else  needed  the  express  permis‐
In  1603,  in  Milan,  Monsignor  John  Baptist  Ar‐ sion  of  the  superior.  It  was  a  beginning  of  a  long 
cimboldi offered to the Barnabites his palace, to be  tradition still alive today. 
used as a school for the youth of the city. In 1605,  In  Italy,  Fr.  Sitoni,  Rector  of  St.  Alexander  in 
the  General  Chapter  discussed  the  issue  and  de‐ Milan, wanted to use the heredity left, way back in 
cided to accept the offer, so opening the Congrega‐ 1615,  by  Peter  Anthony  Longoni.  This  heredity  had 
tion to a new apostolate. But the Chapter put some  the clause that it had to be used only as a house for 
restrictions:  the  Fathers  could  teach  only  philoso‐ students  attending  the  Arcimboldi  school,  and  so 
phy and sacred sciences, leaving the other subjects  create  a  totally  separate  boarding  school,  but  still 
to  diocesan  clergy  or  lay  people.  In  1608  the  new  under the direction of the Fathers. Now it was 1723. 
Arcimboldi Schools were inaugurated.  The General Council refused, also because of some 
Already  at  the  time  of St.  Charles, the  Cardinal  juridical complications. But the pressure was on. In 
entrusted to the care of the seminary in Arona. The  November  the  first  boarding  school  of  the 
first case was in 1605 when Cardinal Jerome Mattei  Barnabites  in  Italy  was  inaugurated  with  Fr.  Sitoni 
entrusted  to  our  fathers  the  direction  of  the  Ro‐ as its first director.  
man  Seminary.  Another  opportunity  came  in  1671,  Then in 1774, there was the suppression of the 
when  at  the  General  Chapters  the  French  Fathers  Jesuits and this caused the Barnabites to expand in 
expressed their willingness to assume the direction  a  field  in  which  they  had  been  comfortable.  The 
of  seminaries  against  the  opposition  by  the  other  Jesuits had many boarding schools; therefore, all of 
Capitular  Fathers.  A  year  later  the  bishop  of  Dax  a sudden so many of these schools were in danger 
invited  the  Barnabites  to  take  over  his  brand  new  of being abandoned. New workers were necessary. 
seminary.  Since  there  was  the  stipulation  that  the  Popes,  bishops,  and  civil  authorities  begged  the 
Fathers would live in their own religious house, Fa‐ Barnabites to take over. There was no choice.  
ther  General  gladly  accepted  the  proposal.  Three  In reading the details of the foundation of vari‐
were selected for the task, the director, a professor  ous  schools  in  the  1600’s  one  element  hits  us:  as 
of theology, and the spiritual director. The final yes  agreement were made, the matter of finances was 
was given by the General Chapter of 1647, declaring  always  in  the  forefront.  Naturally  we  have  to  un‐
that scholastic and spiritual direction of seminaries  derstand  that  the  founders  of  the  schools  envi‐
was not against the Constitutions.  sioned them to be totally free for all, including the 
In  1740,  Cardinal  Lambertini  became  Pope.  well‐to‐do  families.  Paying  public  schools  did  not 
Again  he  asked  the  Barnabites  to  send  four  fa‐ exist yet. Therefore, there was the need for a fund 
 No. 6
3 iPaul 16
which would assure payments for the teachers and  The  students,  who  were  registered,  immersed 
at  the  same  time  would  provide  for  the  mainte‐ in  a  wide  variety  of  subjects  but  ultimately  of  the 
nance and development of the school itself. This is  classic‐humanistic  type.  In  many  different  ways  a 
why at the beginning, or at the  moments of crisis,  healthy  emulation  was  stimulated.  In  the  classes 
we  find  bequests  from  civil  authorities,  bishops,  there was a live enactment of the division between 
and private sectors.   the  Romans  and  the  Carthaginenses,  with  their 
The case of Florence is different. The school of  own  emblems  and  classes  of  people  (Emperors, 
San Carlino had great benefactors in the grandukes  counsels, magistrates, etc.) The rivalry between the 
and  the  archbishops.  But  at  the  beginning  of  the  two  parties  was  manifested  in  the  study  and  in 
1700’s  the  school  had  to  be  closed  for  the  lack  of  competitions. The proclamation of the winners was 
funds.  In  1735  it  was  re‐opened  because  of  a  rich  a great scholastic celebration. In Livorno at the end 
donation  from  the  Florentine  Francis  Boddi.  A  let‐ of the year the list of the winners was published in 
ter  by  Fr.  General  Maccabei  about  the  acceptance  three  categories:  prince  of  honors,  honors  and  al‐
of  students  makes  us  think:  “The  good  or  bad  fu‐ most honors. Each of these orders had special privi‐
ture  of  the  school  rests  on  the  first  registrations,  leges. For sure this method was not like the ones of 
therefore we have to be careful how and whom do  the “Magister plagosus” which, we are told, would 
we  register.  We  do  not  say  that  we  go  down  and  communicate  all  of  his  knowledge  by  a  whip  of 
accept the lowest people, but we say that we must  three  dimensions,  which,  according  to  his  inborn 
proceed in such a way that what we have received  clemency, he would direct to the shoulders, to the 
as alms, would not be used by us with pomp.”  hands, or to the legs of the shaking disciples. 

The present school of the Barnabites in Milan: “Istituto Zaccaria”

 No. 6
3 iPaul
Pauline-Zaccarian Spirituality
FIGHT AND WIN YOUR CROWN
by Yohanes Besi Koten, CRSP
“Militia est vita hominis super terram” (Job
7:1). This saying is a kind of fight that we un-
dergo in every vocation of life that we take.
Struggle and fight are a kind of competition in
which we must strive to win the crown. Here,
we are like an athlete who fights the good fight
in order to get the crown that already is pre-
pared for us. We are athletes who win the im-
perishable crown: our salvation. Moreover, we
are strengthened by the words of St. Paul, “Do
you not know that in a race the runners all
compete, but only one receives the prize? Run
in such a way that you may win it. Athletes ex-
ercise self-control in all things; they do it to re-
ceive a perishable garland, but we an imperish-
able one” (1 Cor 9:24-25). So, fight and win
your crown.
17
As religious it is our task to fight against the
worldly things, evils and fleshly desires. We
strive for spiritual matters which bring us to
win the crown. It is a spiritual battle, as St. An-
thony Mary Zaccaria said, “We must become
experts in the spiritual battle that the devil will
never deceive us in his way” (see Constitu-
tions, ch. 12: The Writings, p. 179). It is some-
how giving us strength to fight against the devil
that always prowls to devour us. We are just
looking at Jesus, Who is the way, the truth and
the life. It is because only in Him do we find
our strength to fight against all allurements in
this world. Only in Him we are saved from all
that could harm us.
Furthermore, as Barnabites who are the sol-
diers of Christ Jesus, we are called to do the
spiritual battle. This is somehow to free us
from any evil inclination. It is a kind of cross
that leads us to the way of God. Moreover,
God will fight for us. He will never leave us
alone to fight and peril in the battle. He will be
with us. “Be strong in the Lord and in the
strength of His power. Put on the whole armor
of God, so that you may be able to stand
against the wiles of the devil” (Eph 6:10-11). It
means that we are always staying in His love so
that the evil may not overshadow us. Remain
always in Him.
As we go on our journey towards Him we
are to remember that we are the soldiers of
Christ Jesus. We fight for the sake of Him. We
are not alone to do the battle. He will fight for
us. Let us trust only in Him and ask His power
in order for us to win the battle and have our
crown in Him who strengthens us. Fight the
good fight and win the crown that is eternal.
Fight and win your crown in the name of Christ
Jesus. FIGHT AND WIN YOUR CROWN.
 No. 6
3 iPaul
A Year After…
by Jecker R. Luego, CRSP
It has been a year since I was ordained. It
has been also a year with so many struggles,
failures and successes. One may wonder what
happened during my first year as a priest. Yes,
why not ask myself; what happened to me in
this past year as a priest? It is good to recall
those stupid things that I have done; but, still
it is better to remember those good ones.
However, I will neither mention them one by
one nor speak about some of them. What I
want to share is the abstract experience that I
have with God, His presence in my life despite
who and what I am.
In my article last year after my ordination,
I mentioned that I was not worthy to become
one of the Lord’s servants. I confirm this once
again after the events that happened to me in
the past thirteen months of my priesthood.
Undeniably, I am not worthy; yet, despite this,
God has chosen me and has made me a priest.
I do recognize my sinfulness and weaknesses
and, if I were God, I would not have let Jecker
be ordained. But, surprisingly, God made me a
priest. God has done everything in me in con-
trast to what I thought about myself. What
does God want to tell me then? That, I do not
know….
Honestly, in this past year as a priest, I
shed tears, a lot of tears because of the things
that I did which were against my priesthood. I
am ashamed of what I did. Because of those
things I even had thoughts of leaving the
priesthood (this is an honest confession). Al-
ready? That soon? Yes, that soon. I did not do
the things that I priest should do. Until now
my sins and my weaknesses are haunting me
and I do not know what I should do to get rid
of them. I want to live without them, free and
far from all worries of life. I want to escape
from all these. Yet I do not know what makes
me remain and go on.
I have never seen God as He should be
seen, as He is. Nevertheless, I feel His pres-
ence that serves my source of energy to con-
tinue in spite of everything. It seems to me
18
that God is telling me to stop worrying about
everything, about every sin and weakness that
hinder me to serve Him to the full. He wants
me to serve despite of who I am because it is
not I who really work here but He himself is
the one doing everything. I am just an instru-
ment that He is using for something better. As
an instrument I should not dictate God not to
use me because anyway God is the mind of all
that happens in me and in my surroundings.
Inside and outside me, it is God who is the
Master. What I need to do is to let go of my-
self. Let myself be used by God for something
better not for me but for others. I have been
so naughty this past year and have been so
hard headed, and even proud. I wanted to do
things by myself away from God. I wanted to
do things according to my own plans. I wanted
to be free from God. I wanted to prove to Him
and to others that I could do things without
Him. But how wrong I was! Indeed, I am very
stupid and foolish by thinking and doing so. I
am NO God. I am just a human being, an im-
perfect creature that God has made for His
own and not for my own.
This Lenten season, it is very much inter-
esting to realize how far I have gone away
from God. Because of my pride and selfish-
ness I have missed to see God. I have been fac-
ing myself all these past months. Now it is
time for me to face God and recount all the
things that I have done. It is time for me to
come back home and be reconciled with God. I
admit I have not yet been reconciled that well
with Him. I want to be submissive with God no
matter what. I want to let Him use me to the
full. I do not want to do my will anymore. It is
so tiring and hard to be alone. I know I cannot
do anything far away from him. He has been
good to me in spite of everything. He contin-
ues to call me and wants to use me as His in-
strument to other people. I do not know how I
should react to the way He uses me but one
thing do I know, GOD’S WILL BE DONE in me. Eve-
rything is a grace of God.
 No. 6 iPaul 19
Tahanang Mapag-aruga ni Padre Semeria

second year
by Joseph M. Bernales, CRSP

On  the  day  of  the  475th  anniversary  of  the  first  grade  while  one  is  retained  in  the  learning 
foundation of the Barnabites, February 18, 2008,  center  because  of  her  very  young  age.  The 
the  Tahanang  Mapag‐aruga  ni  Padre  Semeria  brothers who are in charge in teaching the chil‐
also celebrated its 2nd anniversary. However, the  dren  came  up  with  a  passing  grade  for  all  of 
celebration was anticipated on the Saturday be‐ them.  The  parents,  upon  knowing  that  all  of 
fore the anniversary, February 16, 2008. The said  them  passed,  were  very  excited  for  the  day  of 
date was agreed both by the brothers in charge  recognition.  They  saved  money  to  buy  new 
and  the  members.  It  was  both  favorable  for  white dresses for their daughters and new white 
them  since  the  members  have  work  on  week‐ long‐sleeved‐shirt for their sons. Those who did 
days  and  the  brothers  were  having  their  Com‐ not  came  up  with  the  amount  for  buying  new 
prehensive Examination at school.  clothes  satisfied  themselves  by  borrowing  old 
The  anniversary  was  celebrated  with  a  Holy  clothes from their neighbor. 
Mass. It was participated by the members’ fami‐ The  Recognition  and  Culminating  program 
lies,  some  friends,  and  the  brothers  of  the  started with a Celebration of the Holy Eucharist. 
Barnabite  Community.  There  were  about  one  Fr. Cirilo Ma. Coniendo, CRSP was the main cele‐
hundred  in  attendance  at  the  celebration.  Fr.  brant.  During  the  homily,  he  congratulated  the 
Giovanni  Ma.  Scalese,  CRSP,  Superior  of  the 
Saint  Paul  Scholasticate  and  Director  of  the 
Tahanan,  was  the  main  celebrant.  Fr.  Michael 
Ma. Mancusi, CRSP also concelebrated.  
The  Eucharistic  Celebration  was  held  in  the 
Fatima Shrine. It was the most significant venue 
for  this  anniversary  because  it  was  in  this 
chapel that the Tahanan was started. They held 
their meetings in this chapel and made rugs for 
their livelihood program at the small room that 
now  serves  as  a  sacristy.  The  pioneers  could 
not  help  themselves  but  share  their  memories 
in  that  chapel  during  the  agape  that  followed. 
Everyone  went  home  satisfied  despite  of  the 
simplicity  of  the  celebration  and  all  of  them 
wished  that  the  Tahanan  will  continue  in  the 
years to come. 
This  month  another  joyful  celebration  was 
celebrated,  the  Recognition  and  Culmination 
Day  of  the  children  in  the  Preparatory  Learning 
Center  of  the  Tahanan.  Among  the  fifteen  chil‐
dren who enrolled at the opening of the school 
year ten survived. Nine of them are ready for the 
 No. 6
3 iPaul 20

children  and  the  parents.  All  brothers  in  charge  the awarding of honors. After the distribution of 

in  the  Tahanan,  Bro.  Joseph,  Bro.  Thomas,  Bro.  certificates  to  the  children,  Mrs.  Roa  was  sur‐
Clyd,  Bro.  Jonathan,  Bro.  Jay  and  Bro.  Rosauro,  prised when her name was called. She, together 
were  present  and  served  the  Mass.  Two  of  the  with  her  husband  although  not  present,  were 
parents, Ludivar Delos Santos and Crispina Bawi,  awarded with the Certificate of Appreciation for 
read the first reading and the psalm respectively.  their undying support for the Tahanan.  
After  the  Mass  the  Graduation  March  followed.  For  the  amusement  of  all  present  the  chil‐
From  the  Fatima  Chapel,  going  through  the  dren  presented  their  graduation  song,  “I  Count, 
seminary garden, the children with their parents  Read, Write, and Pray,” composed by one of the 
proceeded  to  the  venue,  inside  the  old  bodega  brothers.  Joana  Barientos,  a  first  year  college 
where  the  classroom  is  located  and  the  impro‐ student  from  “City  College  of  Tagyatay,”  one  of 
vised  venue  for  graduation  was  held.  By  this  the  Tahanan  Scholars,  rendered  a  tribute  song. 
time Fr. Giovanni joined the ceremony.  The  Tahanan  staff  is  thankful  for  all  those  who 
The program was started with the Philippine  helped and cooperated in the celebration.  
National Anthem led by Shella Bustamante, one  The Tahanan apostolate does not end on the 
of  the  proud  mothers.  Fr.  Giovanni  gave  his  day of the culmination activity. This coming May, 
opening  remarks.  In  his  speech  he  quoted  Fr.  tutorial services will be given to the children and 
Semeria  about  the  importance  of  education.  the  rest  of  the  Tahanan  members.  This  will  be 
One  of  those  who  are  present  were  Mrs.  Alma  done  with  the  help  of  the  college  scholars  and 
Roa,  a  friend  and  benefactor  of  the  Tahanan.  some of the brothers. 
Together with Fr. Giovanni and Bro. Thomas, she  Thank you! Maraming salamat po sa inyong 
helped out in the distribution of certificates and  lahat! 
 No. 6
3 iPaul 21

NEWS, EVENTS, AT IBA PA…

Institution of New Ministers
It is a mandate by the ecclesiastical law for
the one who aspires for priesthood that “in order
to be promoted to the permanent or transitional
diaconate, he is required to have received the
ministries of lector and acolyte and to have exer-
cised them for a suitable period of time.” (can.
1035 §1)
Last December 31, 2007 six of the Barnabite
confreres: Bro. Marlon M. Ramirez, Yohannes
Besi M. Koten, Clyd M. Autentico, Jonathan M.
Ramoso, Thomas Frederick M. Tabada, and Is-
fridus M. Syukur were installed to the ministry of
acolyte, while two of our confreres: Jay M.
Patulin, and Joseph M. Bernales were installed as
new lectors. The said installation was held in the
Sagrado Corazon Chapel, Saint Paul Scholasti-
cate, Tagaytay, Philippines during the 6:30 a.m.
Mass.
Rev. Fr. Giovanni M. Scalese, CRSP, the Supe-
rior of the Philippine Delegation, had been dele-
gated by the Most Reverend Father General Gio-
vanni M. Villa, CRSP for the institution ceremony.
It was also concelebrated by two of our priest-
confreres: Fr. Jecker Luego, and Fr. Cirilo Coni-
endo. In the homily, Fr. Scalese emphatically im-
parted to those who would be installed the car-
ried-marks of those who would receive the min-
istry. He verbalized that the ministry of the Word
and the ministry of the Eucharist is not simply a
“person-identity”, a mere function; but rather a
way of life. He added that these ministries are
both a gift and a task. It is a gift because it is a
grace from the Lord and a task to be carried out
for those to whom it was given for the service of
the others as well.
In the ceremony, Fr. Scalese handed over the
Holy Scripture to those who received the minis-
try of lector while those who received the minis-
try of acolyte were handed over the chalice as
each one designated to their own particular min-
istry. The simple celebration was attended by our
neighboring friends the Merciful Sister. The Holy
Mass ended around 7:30 a.m. and everyone
shared the happiness, goodness and right service
for the Church. Congratulations to the newly in-
stalled acolytes and lectors (Jonathan G. Ramoso,
CRSP).
Parochial Celebrations
The community of the Saint Paul Scholasti-
cate joyfully participated in the three important
celebrations of Our Lady of Lourdes Parish. The
first celebration was the dedication of the new
parish church, celebrated by the Diocesan Bishop
Most Reverend Luis Antonio G. Tagle and Auxil-
iary Bishop Emeritus of Manila Teodoro Buhain,
last February 2. This was also the beginning of
the Novena Mass for the feast of Our Lady of
Lourdes. The Deacon of the community Rev. Fer-
dinand Dagcuta, CRSP was invited by the Capu-
chin Fathers to serve the celebration.
In the next day, the community was invited
again by the Parish to lead the 2nd day of the No-
vena Mass, presided by Fr. Cirilo Coniendo, CRSP
and concelebrated by the other two members of
 No. 6 iPaul
the community, Fr. Jecker Luego, CRSP and Fr.
Michael Mancusi, CRSP. The invitation was ad-
dressed originally to the Superior of the commu-
nity Fr. Giovanni Scalese, CRSP, but, because he
had other commitment in Italy, he was not able
to celebrate it.
On February 11, the community joyfully
joined the celebration in honor of the Blessed
Virgin Mary. The solemn Mass was celebrated by
Cardinal Gaudencio Rosales, Archbishop of Ma-
nila, with the homily of Bishop Luis Antonio G.
Tagle. This celebration was graced with the pres-
ence of several priests from the different reli-
gious communities in Tagaytay and the presence
of many faithful devotees of the Blessed Virgin
Mary (Cirilo B. Coniendo, CRSP).
DWS’ Graduates Tribute
On March 7 the DWSTSA, the student body
of the Divine Word School of Theology, organ-
ized a simple yet special program intended for
the graduates of the school both from the AB
Theology graduates (2nd Year students) and the
Four-Year Ecclesiastical Program (4th Year stu-
dents). The school grounds was the venue of the
event that made the aroma of a cool atmosphere
The 2008 DWS Graduates
22
all throughout the said program.
The grand dinner was prepared by each reli-
gious and diocesan community brought with
them as a potluck, with the juicy lechon prepared
by the DWS Student Council headed by Sem.
Dennis Nacorda. This opened up the delight be-
fore the program was started. While the students
were enjoying eating the dinner, everyone did
not let pass by the value of friendship and cama-
raderie among students. The organizer had pre-
pared a power point presentation of pictures of
each year level. It tried to reminiscence the mo-
ments of friendship, companionship, loses and
victories, tears and joys which added flavor to
the event. During the program the freshmen
gave a token of appreciation to each Second
Year student while the Fourth Year students gave
the Key as a symbol of encouragement and se-
crets of success to the Third Year students. The
angelic voices of each year’s level presentation
resounded in the four corners of the school.
At the end, all the students joined together
singing the Pilgrim’s Theme and followed by the
new composition of our dean, Fr. Michael La-
yugan, SVD for the Alma Mater hymn. Each one
brought back the joy in their faces as they re-
turned to their seminary (Jonathan G. Ramoso,
CRSP).
 No. 6
3 iPaul
Fr. Ferdinand receives his diploma from Fr. Rector
DWS Graduation
On March 15 the Graduation Ceremonies for
the academic year 2007-08 took place at the Di-
vine Word Seminary. At 8 a.m. a solemn Mass
was celebrated in the Holy Spirit Chapel, pre-
sided by the Most Rev. Buenaventura M.
Famadico, D.D., Bishop of Gumaca, DWS Alum-
nus. He was assisted by the Rector of the DWS,
Fr. Wilfredo Saniel, SVD and the Dean of studies,
Fr. Michael Layugan, SVD. The Faculty of DWS
and the Rectors of the houses of formation con-
celebrated.
After the Mass, the Graduation Ceremonies
followed. There were present the Diocesan
Bishop, Most Rev. Luis Antonio Tagle, D.D., pro-
fessor at the DWS, and the Hon. Eddie T. Panlilio,
Provincial Governor of Pampanga, DWS Alum-
nus.
The following degrees were conferred: Four-
Year Ecclesiastical Course, Baccalaureate in Sa-
cred Theology (S.T.B.), Master of Arts in Theology
Major in Pastoral Ministry (M.A.P.M.) and Bache-
lor of Arts Major in Theology (A.B. Theol.).
Three Barnabite students graduated: Fr.
Jecker Luego (M.A.P.M. cum laude), Fr. Ferdinand
Dagcuta (Ecclesiastical Course cum laude, S.T.B.
and M.A.P.M. magna cum laude) and Fr. Roan
Cipriano Aborque (Ecclesiastical Course, S.T.B.
and M.A.P.M. cum laude). Hearty congratulations
to them!
23
St. Joseph Novena
The novena is a Filipino typical practice.
When a feast day of a Saint is approaching nine
consecutive days prior to the feast are celebrated
in honor of that Saint. Barangay San Jose, where
the Saint Paul Scholasticate is located, celebrates
its patron feast every March 19. This year, be-
cause of liturgical reasons, the feast day was
brought forward to March 15. So the novena
started on March 6.
Each day the novena and Mass was spon-
sored by a different purok or street. The different
religious congregations also assisted in leading
the novena for each day. To the Barnabites the
7th day was assigned. All the members of Saint
Paul Scholasticate Community in Tagaytay were
present. Fr. Cirilo led the participants in the no-
vena prayer; Fr. Scalese was the main celebrant
of the Mass with the other Fathers as concele-
brants. Fr. Ferdinand was the homilist, while Bro.
Marlon served as acolyte. Bro. Isfridus played the
music on the keyboard to help the Scholastics’
Choir as well as the choir from the chapel. Each
day of the novena one of the Barnabite priests
was the celebrant for the evening Mass assisted
by Bro. Joseph, who oversaw all the liturgical ac-
tivities, and Bro. Jay, who gave musical accompa-
niment with his guitar.
The feast day itself was celebrated with a
morning Mass led by the assistant parish priest.
Later in the day a procession was held through-
out the entire Barangay amid flags and colorfully
decorated purok. There was also a contest
among the different purok, who had decorated
streets and houses. Guess which purok won the
contest! Purok 163, our purok, of course.
 No. 6
3 iPaul 24

LETTERS
Carissimo  Padre  Giovanni,  posso  usare  l’italiano,  Natale  riempirvi  di  celeste  gioia  e  possa 
data  la  mia  pochezza  con  l’inglese?  Con  grande  ricompensare  con  la  santità  dei  Vostri  seminaristi  i 
fatica e altrettanto piacere continuo a leggere iPaul  semi di Verità e Bene che gettate nei loro cuori. Vi 
e  cosí,  da  lontano,  a  prender  parte  alla  vostra  aiuti  la  Vergine  santa  e  vi  accompagnino  le  nostre 
comunità.  Poiché  l’erba  del  vicino,  ecc.  ecc.,  mi  preghiere.  Ogni  sera  prego  il  Signore  che  dia  alla 
sembrate  cosí  belli!  Ma  forse  deve  essere  proprio  Sua Chiesa santi Sacerdoti e mantenga nella santità 
cosí. Laici di San Paolo dalle vostre parti come pot‐ quelli  che  egli  già  ha  chiamato.  Dica  ai  Suoi 
rebbero essere intesi?   seminaristi  che  i  figli  delle  isole  Filippine  ci  sono 
  carissimi  e  sono  speranza  per  la  Chiesa.  Dica  loro 
Arch. Stefano Silvagni  che  rimangano  fedeli  alla  Verità  e  saldissimi  nella 
Bologna, Italy  Virtú,  sicché  possano  annunziare  con  la  Parole  e 
silvagni@tecnicoop.it  con  l’esempio  il  Cristo  Redentore  che  viene  in 
  questo  Natale  a  salvare  il  mondo.  Infine  una 
Happy  Birthday  and  congratulations!  It  just  shows  preghiera.  So  che  la  esaudirà.  Mario  Coretti,  quel 
that  the  Spirit  is  working.  Thank  you  for  the  many  mio amico, per il quale le avevo chiesto di pregare e 
beautiful  insights  you  share…  you  are  the  new  di cui Lei aveva fatto menzione anche sulla rivista, è 
apostles who set out to the whole world to spread  morto, ma in maniera cosí totalmente abbandonata 
the good news of Christ. Keep up!   al  Signore  che  ci  ha  consolato.  Ha  pregato 
  letteralmente  fino  all’ultimo.  Quando  non  riusciva 
Sr. Rorivic P. Israel, ASP  piú a parlare ci segnava sulla fronte con la croce. Ha 
Easton, Pennsylvania, USA  offerto  il  suo  sacrificio  davvero  in  maniera 
rorivic_israel@yahoo.com  esemplare.  Ora  Le  chiedo  di  pregare  per  la  sua 
  sposa e per i tre figli, perché possano concludere gli 
Carissimo  P.  Giovanni,  confratelle  e  studenti,  vi  studi e non essere abbattuti da questa prova cui il 
raggiungo con i miei piú cordiali ringraziamenti del  Signore  li  ha  chiamati.  So  che  non  vi  scorderete  di 
dono bellissimo di iPaul, sempre ricco di notizie, ma  loro. Un affettuoso abbraccio, un Santo Natale e un 
soprattutto di gioia viva, attuale, aperta al futuro e  anno di Grazia nel Signore Gesú Cristo. 
alla  profezia.  Mentre  auguro  a  tutti  voi  un  Santo   
Natale  di  comunione  festosa,  con  la  comunità  di  Mr. Domenico Savino 
Trani  e  il  gruppo  Fons  unitatis  vi  assicuro  la  Reggio Emilia, Italy 
preghiera  perché  possiate  perseverare  nella  dome.savino@libero.it 
sequela  del  Signore  col  coraggio  della   
testimonianza creativa, a imitazione di san Paolo, il  Glory to God in the highest and peace to his people 
gigante.  Con  l’anno  paolino...  chissà  cosa  ci  farete  on  earth!  Just  as  I  say  Happy  Birth‐date  to  Jesus 
vedere, leggere e sentire... anche ecumenicamente!  and thanking him for becoming flesh to bring life to 
Siete  vicini  a  un  vulcano...  ecco  perché  siete  humanity,  I  also  say  Happy  Birth‐date  to  iPaul  and 
vulcanici! Cari saluti alle Filippine, a Tagaytay.  at the same time thanking the contributors (writers 
   and  editors)  for  the  “good  intention”  they  bring 
P. Enrico Sironi, CRSP  forth to their avid readers and their confreres who 
Trani, Italia  are  miles  away  from  home.  You  made  them  feel 
esironi@tiscali.it  really “at home.” Nice work! Happy 1 year old iPaul! 
   
Grazie Rev. Scalese, perché si ricorda sempre di me  Bro. Jose Nazareno S. Gabato, CRSP 
e,  nonostante  i  miei  lunghi  silenzi,  continua  ad  Roma, Italy 
inviarmi la Vostra rivista. Possa il Signore in questo  joens959@yahoo.com 
 No. 6
3 iPaul 25

APPEAL
The SAINT PAUL SCHOLASTICATE
and the TAHANANG MAPAG-ARUGA NI PADRE
SEMERIA need your help:
¬scholarships for our scholastics;
¬sponsorships for our poor children;
¬free donations;
¬celebration of Holy Masses.
You can deposit your offering on the cur-
rent account #0971-0085-47 under the
name of THE CLERICS REGULAR OF ST. PAUL—
BARNABITES of the Bank of the Philippine
Islands, Tagaytay Branch, notifying us of
your donation.
APPELLO
Il SAINT PAUL SCHOLASTICATE
e il TAHANANG MAPAG-ARUGA NI PADRE SE-
MERIA hanno bisogno del tuo aiuto:
¬borse di studio per i nostri studenti;
¬adozioni dei bambini da noi assistiti;
¬libere offerte;
¬celebrazione di Sante Messe.
Puoi versare la tua offerta sul c.c.p.
29654001 intestato a I BARNABITI, Via G.
Medici 15, 00153 Roma, specificando la
causale del versamento.
iPaul
Saint Paul Scholasticate Newsletter
THE CLERICS REGULAR OF SAINT PAUL
— BARNABITES —
Saint Paul Scholasticate
Purok 163, San Jose
Tagaytay City, Cavite, the Philippines
Mailing Address: P. O. Box 32,
4120 Tagaytay City, Philippines
Tel. & Fax: +63 46 413-2837
Email: stpaul@catholic.org
Director: Fr. Giovanni Scalese, CRSP
Editorial Staff: Fr. Cirilo B. Coniendo,
Fr. Michael F. Mancusi, Fr. Jecker R.
Luego, Rev. Ferdinand S. Dagcuta, Rev.
Roan Cipriano J. Aborque, Marlon B.
Ramirez, Yohanes Besi Koten, Clyd S.
Autentico, Pat M. Golis, Jonathan G.
Ramoso, Thomas Federick S. Tabada,
Isfridus Syukur, Rosauro A. Valmores,
Joseph M. Bernales, Jay L. Patulin
Typeset in the Philippines by Saint Paul
Scholasticate, March 2008

HAPPY EASTER!
MALIGAYANG PASKO NG
MULING PAGKABUHAY! Quis nos separabit a caritate Christi?
An gladius?
BUONA PASQUA!