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

Anamnesis

τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν
. ,  

A monthly newsletter for Filipino Traditionalists

. . —
A PRAYER FOR PRIESTS

Reina y Madre de Filipinas O

© Almadrones
The beautiful Virgin of Antipolo left Mexico on  March , feast of the Annunciation,
and arrived in our blessed shores on  June,
feast of Saints Cyriacus and Paula. We owe this
special devotion to D. Juan Niño de Tabora,
then Governor General, whose piety inspired
him to bring the image to these Islands.

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

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

J, Eternal Priest,
keep all Thy priests
within the shelter of Thy
Sacred Heart, where none
may harm them.
Keep unstained their
anointed hands which daily
touch Thy Sacred Body. Keep
unsullied their lips purpled
with Thy Precious Blood.
Keep pure and unearthly
their hearts sealed with the
sublime marks of Thy glorious
priesthood.
Let Thy holy love surround them and shield them
from the world’s contagion.
Bless their labours with
abundant fruit, and may the
souls to whom they have ministered be here below their joy
and consolation and in Heaven their beautiful and everlasting crown. Amen.
O Mary, Queen of the
clergy, pray for us; obtain for
us a number of holy priests.

A monthly newsletter for Filipino Traditionalists

Anamnesis

June

In this issue

Month of the Most Sacred Heart

The Anamnesis was originally
envisioned as a bimonthly—that is,
bimestrial—newsletter, appearing
every two months. The contributors,
however, decided to publish it
monthly after its first issue.
SENSE OF THE SACRED

THE TRADITIONAL LATIN MASS
is celebrated regularly at the Parish
of the Holy Family in the Diocese of
Cubao, by Reverend Father Michell
Joe B. Zerrudo, chaplain and spiritual director of the Societas Ecclesia
Dei Sancti Ioseph—Una Voce Philippines (SEDSI—UVP).
Masses on Sundays are sung at
. p.m. at the high altar, and on
weekdays are offered at . a.m. in
the oratory.
For enquiries, please contact
 and .

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CAPPELLA

3 | SEDSI acceptance & renewal
Miguel R. Madarang
6 | The great Western amnesia
Maurice Joseph M. Almadrones
7 | Fiesta customs of May
Jesson G. Allerite
9 | The forgotten protectress
Jesson G. Allerite
11 | Theophoric and theandric
Satcheil M. Amamangpang

Sunday after the Ascension of the Lord |  CLASS
Feria in Ascensiontide (Ss. Marcellinus, Peter & Erasmus B., Mm.) |  CLASS
Feria in Ascensiontide |  CLASS
Saint Francis Caracciolo C. |  CLASS
Saint Boniface B. & M. |  CLASS
Saint Norbert B. & M. |  CLASS
Vigil of Pentecost |  CLASS
PENTECOST SUNDAY |  CLASS
Monday within the Octave of Pentecost |  CLASS
Tuesday within the Octave of Pentecost |  CLASS
Ember Wednesday in Whitsuntide |  CLASS
Thursday within the Octave of Pentecost |  CLASS
Ember Friday in Whitsuntide |  CLASS
Ember Saturday in Whitsuntide |  CLASS
TRINITY SUNDAY |  CLASS
    C. |  CLASS
Saint Gregory Barbarigo B. & C. |  CLASS
  &  V., Mm. |  CLASS
THE MOST HOLY BODY OF O. L. J. C. |  CLASS
Feria in Whitsuntide (S. Sylvester Pope & M.) |  CLASS
Saint Aloysius Gonzaga C. |  CLASS
External Solemnity of the MOST HOLY BODY OF O. L. J. C. |  CLASS
Vigil of the Nativity of Saint John the Baptist |  CLASS
NATIVITY OF SAINT JOHN THE BAPTIST |  CLASS
Saint William Abb. |  CLASS
Saints John & Paul Mm. |  CLASS
THE MOST SACRED HEART OF O. L. J. C. |  CLASS
Vigil of Saints Peter & Paul App. |  CLASS
SAINTS PETER & PAUL App. |  CLASS
Commemoration of Saint Paul Ap. |  CLASS

easts in  &   are proper to the Philippine Islands: either the rank and the dignity of the
feast or the proper prayers and texts are different from those indicated in the Missal. Feasts enclosed in
(parentheses) are commemorations. Only those commemorations falling on a ferial day are given.

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

Anamnesis

 ,  

3

SEDSI acceptance and renewal
Miguel R. Madarang

T

o remain faithful to Christ the King
through obedience to the Supreme Pontiff, to our Spiritual Director, and to carry out diligently and faithfully the promotion of
the sense of the sacred.” This was the oath the new
members of the Societas Ecclesia Dei Sancti Ioseph—
Una Voce Philippines (SEDSI—UVP) took last 
May , feast of Saint Joseph the Worker,
Spouse of the Blessed Virgin Mary, Confessor.

Present in the renewal and the acceptance of new members were friends of
the Societas. The events began at the side
chapel in the church of the Holy Family,
in the parish of the same name, in the
Diocese of Cubao, with the Holy Rosary,
led by the Spiritual Director of the Societas, Reverend Father Michell Joe Zerrudo. Father Zerrudo preached afterwards a Spiritual Conference to all those
present, especially to the incumbent and
incoming members of the Societas—a first
in the history of the Societas. Father
Zerrudo exhorted everyone to “remain
faithful to their baptism which gave them
the right to be called ‘children of God.’”

The Conference concluded, the
Chairman and President of Societas, Gerald Emmanuel Ceñir, presented to Father Zerrudo the aspirants who were to
be inducted as members, namely: Maurice Joseph Almadrones; Satcheil Amamangpang; Enrique Macadangdang,
Jr.; José Marie Olloren; Rhey Anthony
Puertollano; and Joshua Santos. Following the acceptance of new members,
the Chairman and President led the renewal of commitment of the current
members, which Fr. Zerrudo accepted.
After a short recess, Fray Eric de
Sinajana, O.F.M.Cap., a good friend
SEDSI renewal | continued on p. 5

© Almadrones
MEMORARE
  

R

emember, Most Pure Spouse of the Virgin
Mary, Saint Joseph, our beloved patron, never was it known that anyone invoked thy protection and sought thine aid without being comforted. Inspired with this confidence, I come to thee
and commend myself to thee. Do not despise my
petition, dear foster father of our Redeemer, but
accept them graciously and pray for me to your
adopted Son, Our Lord.
Amen.

Redactores Anamnesis scriptoresque

D. ANTONIO UY
e praeclara & perillustre
Fraternitate Sacerdotale Sancti Petri
qui primum cum annum adimplet
presbyter ordinatus
D. O. M.
 

Tu es sacerdos in aeternum
secundum ordinem Melchisedech.
  .

L. D. V. Q. M.

© Almadrones

Anamnesis

4

 ,  

 & 

   

Rev. Fr. Michell Joe Zerrudo

Saint Basil the Great

Embracing the sweet Cross

T

On the Holy Spirit

he anniversary of the Finding of the True Cross is
today. […] I find the Alleluia very beautiful today
because [it] would say: Sweet the wood, sweet the
nails, sweet the load that hangeth thereon: to bear
up the King and Lord of heaven […] It speaks of the sweetness of
the wood of the Cross. It speaks of the sweetness of the nails. It
speaks of the sweetness of the load that the Holy Cross supported, the load that hung upon the Holy Cross. And, you know,
that seems to be very, very intriguing in the sense of: How would
the nails be sweet? And how would the Cross be sweet? How
would the wood be sweet? Because, as far as we know, the Cross
was a very, very bitter instrument of torture. The Romans have
made themselves experts in prolonging the pain of the torture of
the criminal that they have invented with great success that execution called the crucifixion, which is just actually designed to kill
a man, and yet kill him after a very, very, very long, long, long,
long suffering. They say that a man would last for three to seven
days on the cross, crucified, and he would die mainly from the
exposure to the elements, and he would die mainly of fatigue, of
much pain.
Today, the crucifixion is becoming very popular again. Last
night I was watching CNN, and [it] makes this feature on Syria.
And there in Syria, they came to feature the execution by crucifixion. […] Now, you have to be very, very stupid to fail to see
this as an act of intimidation and a threat posed against
Sweet Cross | continued on p. 11

W

e ask: who, on hearing the titles of the Spirit,
is not lifted up in soul, who doth not raise
his conception to the supreme nature? It is
called the Spirit of God, the Spirit of truth
which proceedeth from the Father, the right Spirit, the leading Spirit.
Its proper and peculiar title is Holy Spirit; which is a name specially appropriate to everything that is incorporeal, purely immaterial, and indivisible.
So our Lord, when teaching the woman who thought God
to be an object of local worship that the incorporeal is incomprehensible, said “God is a spirit.” On our hearing, then, of a spirit, it
is impossible to form the idea of a nature circumscribed, subject
to change and variation, or at all like the creature.
We are compelled to advance in our conceptions to the
highest, and to think of an intelligent essence, in power infinite,
in magnitude unlimited, unmeasured by times or ages, generous
of Its good gifts, to Whom turn all things needing sanctification,
after Whom reach all things that live in virtue, as being watered
by Its inspiration and helped on toward their natural and proper
end; perfecting all other things, but Itself in nothing lacking; living not as needing restoration, but as Supplier of life; not growing by additions; but straightway full, self-established, omnipresent, origin of sanctification, light perceptible to the mind, supplying, as it were, through Itself, illumination to every faculty in the
search for truth; by nature un-approachable, apprehended by
On the Holy Spirit | continued on p. 6
Los escritores de la Anamnesis se unen
a los pueblos santanero y mariqueño en rendirla culto
a la    .

Oremus.
Deus, qui beatíssimam Vírginem Maríam dulcíssimo
título Matris Desertórum nos venerári tribuísti,
ejúsque intercessióne tantam grátiam conférre
dignátus es, ut nullus ad ejus praesídium confúgiens
fúerit derelíctus : concéde nóbis fámulis tuis ; ut sub
tantae Matris protectióne constitúti, numquam a tua
benignitáte deserámur. Per Dóminum nostrum. Amen.

© Almadrones

  . .   

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

 ,  

Anamnesis

5

DOMINUS MEUS ET DEUS MEUS !

© Almadrones
At the Consecration of the Host at Mass on the Second Sunday after Easter,  May , at the Parish of the Holy Family in the Diocese of Cubao.
SEDSI renewal | p. 3
and affiliate priest of the Societas, sang Mass in honour of Saint

1

Joseph the Worker, with incense, at the high altar of the church,
bringing to an end the momentous events of the day.

3

© Brucal
1 Father Zerrudo preaching at the Spiritual Conference.

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

2

4

© Brucal
2 During the acceptance of new members to the Societas.

© Almadrones

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

Anamnesis

6

On the Holy Spirit | p. 4
reason of goodness, filling all things with Its power, but communicated only to the worthy; not shared in one measure, but
distributing Its energy according to the proportion of faith; in essence simple, in powers various, wholly present in each and being
wholly everywhere; impassively divided, shared without loss of
ceasing to be entire, after the likeness of the sunbeam, whose
kindly light falleth on him who enjoyeth it as though it shone for
him alone, yet illumineth land and sea and mingleth with the air.
So, too, is the Spirit to every one who receiveth lt, as though given to him alone, and yet It sendeth forth grace sufficient and full
for all mankind, and is enjoyed by all who share It, according to
the capacity, not of Its power, but of their nature.
Now the Spirit is not brought into intimate association with
the soul by local approximation. How indeed could there be a
corporeal approach to the incorporeal? This association resulteth
from the withdrawal of the passions which, coming afterwards
gradually on the soul from its friendship to the flesh, have alienated it from its close relationship with God. Only then after a
man is purified from the shame whose stain he took through his
wickedness, and has come back again to his natural beauty, and
as it were cleaning the Royal Image and restoring its ancient
form, only thus is it possible for him to draw near to the Para-

clete. And He, like the sun, will by the aid of thy purified eye
show thee in Himself the image of the invisible, and in the
blessed spectacle of the image thou shalt behold the unspeakable
beauty of the archetype.
Through His aid hearts are lifted up, the weak are held by
the hand, and they who are advancing are brought to perfection.
Shining upon those that are cleansed from every spot, He
maketh them spiritual by fellowship with Himself. Just as when
a sunbeam falleth on bright and transparent bodies, they themselves become brilliant too, and shed forth a fresh brightness
from themselves, so souls wherein the Spirit dwelleth, illuminated by the Spirit, themselves become spiritual, and send forth
their grace to others.
Hence cometh foreknowledge of the future, understanding
of mysteries, apprehension of what is hidden, distribution of
good gifts, the heavenly citizenship, a place in the chorus of angels, joy without end, abiding in God, the being made like to
God, and, highest of all, the being made God. Such, then, to instance a few out of many, are the conceptions concerning the
Holy Spirit, which we have been taught to hold concerning His
greatness, His dignity, and His operations, by the oracles of the
Spirit themselves. —from https://www.crossroadsinitiative.com/
library_article//On_the_Holy_Spirit_Basil_the_Great.html

The great Western amnesia I

T

Maurice Joseph M. Almadrones

, that most wondrous ability of man to transmit and
bequeath knowledge—of beliefs, of customs, and of mores inherited from generations past, whether orally or in writing—has
performed a pivotal role in shaping societies, governments, institutions, families, and even individual personalities. The Church has made Sacred Tradition, together with Sacred Scripture, Hers, for Sacred Tradition is that precious treasury from which emanate the illumination of our sublime Faith,
and the adherence of Christendom to the doctrines of the Word. Sacred
Tradition and Sacred Scripture, these two sentinels
who faithfully safeguard their preeminent Mistress,
the spotless Bride, as She awaits the coming of Her
spotless Bridegroom, Who is Christ Himself, are
always in harmony, one with the other, and complement each other in oratione et in labore.

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

 ,  

orient our wisdom to that of the Church,
enter deeper into the life of the Church,
we begin to entertain a genuine interest in
all the beautiful, practical, and symbolic
aspects of Sacred Tradition that the Bride
of Christ had accumulated in Her years
of steadfastly journeying unto the Heavenly Wedding Feast. Which Tradition,
we notice, unhampered, forbearing, and
ubiquitous prior to the Second Vatican
Council, appears to have sublimated preAmnesia I | continued on p. 12

acquired
a
raised awareness, by study
and by recognition, which Board of the Congregación de la Inmaculada Virgen María y San Luis Gonzaga, esas one help us tablished on  December , composed of students of the Ateneo de Manila.

Anamnesis

 ,  

Fiesta customs of May
Jesson G. Allerite

M

,  , is the fiesta month of the Philippines.
There is a truth to this, considering the plethora of motley
festivals that erupt during this lurid and sweltering month.
In the calendar of the Church, May is dedicated to the Blessed Virgin, impelling some good-intentioned people, Filipinos and tourists alike, to think
that the majority of feasts celebrated in May are in honour of Our Lady.
The dedication of May to the Blessed
Virgin is a relatively recent tradition,
which many scholars think to have originated in Italy. The Jesuits are sometimes
remembered to have spread the tradition
throughout the whole Church that, in the
course of the years, May devotions to the
Blessed Virgin eventually achieved a stable footing in almost every parish.
May devotions to the Blessed Virgin
in the Philippines are epitomised in the
flores de mayo, wherein children under the
instruction of their catechists offer flowers
to Our Lady in a special ceremony. This,
however, does not seem to be the impetus
of fiestas for which the month of May is
known. Consequently, there figure two
major devotions in the Philippines that
occupy the month of May and gird it with
merriment: first, the feast of the Invention
of the Holy Cross; and second, the feast
of Saint Isidore the Farmer.

The Invention of the Holy Cross,
traditionally celebrated on  May, celebrates the finding of the True Cross by
Saint Helena, inspiring the widespread,
and unfortunately barbarised, tradition of
the santacruzan. The feast of Saint Isidore
the Farmer, on the other hand, celebrated
on  May, commemorates the humble
farmer (labrador) and day labourer (jornalero) from Madrid known as Isidro, who
lived an exemplary Christian life.
If we closely observe some parishes,
especially in the provinces, multiple enclaves and localities within them are dedicated to either the Holy Cross or Saint
Isidore. In the days of old, the principal
residents (in Spanish, principalía) of these
places would expect the solemnities due
to their circumstances, which naturally
required the presence of the parish priest,
to be celebrated accordingly, refusing to
countenance any untoward situation that

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

© Esmeralda

7
undermined their preparations, even the
fact that another barrio might be celebrating the same feast too. More often than
not, this prompted the parish priests of
old to transfer the feast of the other places
to a suitable day, in order to avoid unrest
amongst his parishioners. (This is still
recognised in some parts of the Visayas as
pag-oktaba, alluding to the fact that since
some feasts in the calendar of the Philippines used to have octaves, feasts of lower
ranks were transferred after the octave of
the higher feasts.)
Depending on the civil hierarchy to
which the feast belongs, the preparation
could go two ways, but the official start of
the preparations is usually marked with
the convocation of the principal men and
women of the place a week before the
start of the novena to draft the componentes del patrón, literally, the members of the
patron which will act as the ad-hoc committee for the preparations. The componentes have as their head the hermano
mayor selected or appointed at the conclusion of the last fiesta. If the fiesta belongs
to the entire town, the hermano mayor will
deputise certain specific tasks to the componentes. The task of decorating the
church goes to the hermano de iglesia; that
of preparing the bier on which the images
will be carried in procession goes to the
hermano de carroza; and that of preparing
the meals for the priests and the sacristans
goes to the hermano de comida. Otherwise,
the hermano mayor will suffice in his office.
The novena begins nine days before
the feast day. Precluding transfer, for the
Holy Cross, it begins on  April, and for
Saint Isidore, on  May. If the fiesta belongs to the entire town, the first day of
the novena is called the jornadas, literally,
journeys, harking back to the former
practice of erecting small temples, known
as templetes, outside the church where all
the patron saints of the barrios within the
jurisdiction of the parish are enthroned.
This is a beautiful custom still observed in
some places, although without the altars
Fiesta customs | continued on p. 8

8
Fiesta customs | p. 7
anymore, wherein the minor patrons of
the town make a pilgrimage to the principal church, together with the villagers, in
order to honour the principal patron.
They usually remain in their altars outside the church until a day after the fiesta.
On the eve of the fiesta, known
throughout the Philippines as vísperas,
after the canonical hour, the preparations
will have been completed. In smaller places, the collection of rice from each household is made on the vísperas. The músico,
the resident brass ensemble of the town,
will have been notified of the schedule. In
the absence of the músico, the local band is
usually appointed the task (and this has
given rise to the distasteful and scandalous sight of scantily-clad band majorettes
leading a religious procession).
At dawn on the feast day, usually at
three, the componentes reconstitute to
make the traditional diana, a parade amid
the music of the músico wherein the patron is carried from house to house in
search for the hermano mayor for the next
fiesta. The diana in this context is what
Spaniards call the first military awakening
call, commonly known in English as the
reveille. Once a member of a household
accepts the duty of the hermano mayor, the
image will be enthroned in the family altar or oratory as an act of entrustment.
Symbolically, the diana calls the people to their most solemn duty of responding to their patron saint as an act of
thanksgiving, either to accompany the
image as it seeks to be welcomed in a
home, or accept the duty of organising the
festivities of the next fiesta. The other
purpose of the diana, apparently, is to
shake the whole town into an early start
and prod it to begin its gastronomic arrangements. Fires crackle in the kitchens,
fattened swine squeal their last, spices

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

 ,  
rowdy the Walled City was with its bullfights on the occasion of the feast of Saint
Pudentiana, then the principal patroness
of the Philippines Islands, whose feast on
 May was inscribed with an octave in
the calendar of the Islands.
Verily, the celebration of the fiesta in
the Philippines is as varied in custom and
manner as the islands of this blessed archipelago are varied in number.
The fiesta is in the blood of the Filipino. It is never repressed even if that Filipino abandons the Church and risks his
salvation in an aritual cosmopolitan megachurch operating in the paradigm of
personal niceness. The tendency, instead,
so deeply anchored in our psyche, manifests in other ways, albeit shrouded in as
rationalising and selfish a spirit as the celebration for the sake of celebration superficiality, in the same manner which atheists
want Christmas to be observed (their keep
the merry, not the myth bosh). As Catholics, it is our duty to guard against the
ways of the world, intent at perverting
our immemorial traditions in an effort to
eventually vaporise our whole patrimony.
Sociologists treat the fiesta as a barometer of our progress as a civic and political organism. But the fiesta, first and
foremost, is a manifestation of our deep
faith. We celebrate in thanksgiving of the
heavenly defence our patron saints
worked for us in heaven. Here—
notwithstanding the exterior pomp our
ancestors gradually built upon our celebrations to prevent erosion of this inherited devotion into peripheral ordinariness,
a grandiosity that teaches us to ensure
each year that a small portion of our finite
life orbited around the fiesta as an act of
sacrifice to render worship to the Blessed
Trinity through His saints—must our
own celebrations hinge.
Ut in omnibus laudetur Dominus.

Mas entre éstos hay una historia admirable que el polvo de los acontecimientos adversos jamás ha podido
sepultar. Es la historia de la Iglesia Católica, porque es la verdadera historia de la humanidad.
—Excmo. y Rmo. D. Alfredo M.ª Obviar

 ,  

Anamnesis

9

The forgotten protectress
Jesson G. Allerite

P

   M, as Riquel is to Legazpi: The Spaniards were indeed meticulous in chronicling their exploits. It is
thanks to Riquel that we know from the  June  copy of
the notarial record he executed a year before, that Legazpi bestowed upon
Manila its cityhood on  June , and appointed the first cabildo, the city
council, on  June , feast of Saint John the Baptist.

© YOONIQ Images | 
L’apoteosi di Santa Pudenziana
Bernardino Nocchi

P

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

Francisco Moreno, date the possession of
Manila on the eve of Saint Pudentiana,
 May .
We, however, could not find any
record from Riquel to corroborate this.
Instead, we find the notarial record of the
act of possession of Greater Luzón, accomplished by Martín de Goiti in the
Protectress | continued on p. 10

Sección española Spanish section

     en que esta fe
y obediencia ha tratado de alterarse profundamente.
Han aparecido entre vosotros hombres parecidos a los
que describe S. Pablo (. Tim. ), amadores de sí mismos, soberbios y arrogantes, que se han apartado de la fe y resisten a la verdad, pervertidos en sus ideas, con cierta sombra de religión y de
piedad, aunque en el fondo impíos e irreligiosos, anunciadores de
cierta libertad, que en último término viene a reducirse a grosera
servidumbre. Éstos han empezado a sembrar en este país profundamente cristiano doctrinas de los demonios y del espíritu del
error (. Tim. , .), propagando ideas heterodoxas, y hablando el
lenguaje de las sectas por la Iglesia anatematizadas, negando algunos, (o todos,) de los dogmas del Catolicismo, burlándose de su
culto y sagradas ceremonias, aconsejando a los pueblos no hagan
caso de los sacerdotes a los que se vitupera y calumnia del modo
más insolente. Hombres en una palabra, herejes y cismáticos a la
vez, porque no sólo propagan ideas contrarias a la religión como
lo pudiera hacer un protestante o un impío, sino que también
cuando no vierten doctrinas heterodoxas, complácense en excitar
a los fieles a rebelarse contra la Autoridad eclesiástica y contra
sus Párrocos, ya desacreditando los actos de aquella, ya publicando contra éstos noticias calumniosas en las que se ve más que
ninguna otra cosa el odio a la religión y el espíritu de las sectas.
LDO. EUGENIO NETTER
Deán de la Santa Iglesia Metropolitana de Manila, &c.
Pastoral sobre la propaganda antirreligiosa,  de abril de 

B

     wherein this
faith and obedience hath dealt with being profoundly
disturbed. Amongst you have appeared men resembling
those whom Saint Paul describeth (. Tim. .), lovers of their
own selves, proud and arrogant, who have excluded themselves
from the faith and resist the truth, corrupted in their ideas, with
a certain shadow of religion and piety, even though impious and
irreligious at the core, heralds of some liberty, which in the end
cometh to be reduced to gross servitude. These have started to
sow in this profoundly Christian country doctrines of the demons and of the spirit of error (. Tim. , .), propagating heterodox ideas, and speaking the language of sects anathematised by
the Church, denying some, (or all), of the dogmata of Catholicism, scoffing at Her worship and sacred ceremonies, counselling
towns not to take heed of the priests whom they vituperate and
calumniate in the most insolent manner. Men in one word, heretics and schismatics at the same time, for they do not only propagate ideas contrary to religion, as a Protestant or an infidel might
do, but, when they are not disseminating heterodox ideas, they
also take pleasure in exciting the faithful to rebel against Ecclesiastic Authority and against Her parish priests, now discrediting
the acts of which Authority, now publishing against which
priests calumnious news wherein is seen more than any other
thing the hatred for religion and the spirit of sects.
LIC. EUGENIO NETTER
Dean of the Holy Metropolitan Church of Manila, &c.
Pastoral letter concerning antireligious propaganda,  April 

Anamnesis

10
Protectress | p. 9
presence of Riquel and other witnesses,
dated  June .
Whatever exactly is the role of 
May  in the history of Manila, beyond being the date Legazpi occupied it,
Mass was celebrated on that day in honour of Saint Pudentiana, who was then
declared patroness of the city and of the
entire Islands.
Two saints figure on  May: Pope
Saint Peter Celestine, and Saint Pudentiana. D. Moreno instructs us that the reason the Roman virgin was elected is the
conservation of her relics. The relics of
Saint Pudentiana were preserved and
venerated in the Eternal City, the Head
and Mistress of Christendom.
Unfortunately, after her proclamation as general patroness of the Isles, her
cultus soon disappeared, until such time
that the cabildo, visibly troubled by the
copious calamities that befell the new
colony—principally the great damages
wrought by the raging typhoons on land
and at sea—gathered one day and decided
to elect a protector of the realm.
The cabildo executed this election by
casting lots. They wrote the names of

A

 ,  

different saints on the lots, cast them into
an urn, and summoned a very young boy
to draw one of the cast lots from the urn.
Inscribed upon that one lot was the name
of our protectress: Santa Potenciana.
A regidor—that is, a councillor—stood
up at once and, remembering history,
recounted to the cabildo that Manila was
taken possession of on the eve of her feast
day, thus reminding the cabildo of the
great debt the city owed to the saint. This
inspirited in them a renewed sense of obligation to honour Saint Pudentiana, and
on that day, they acclaimed her as patroness of the entire realm.
Her cultus was then revived, and the
colony once again venerated her as protectress, a title that was never abrogated
formally. Governor and Captain General
Gómez Pérez Dasmariñas constructed a
beautiful church dedicated to Saint Pudentiana, with a college for girls attached
to it, the Colegio Real de Santa Potenciana.
This church and college was built between  and , under the privileges
of the patronato real.
The relics of Saint Pudentiana were
not to remain for a long time in Rome.
On  January , her relics, together

with other relics, arrived in the Islands.
These were received with great jubilation
on the part of the city, and the usual celebrations were made: solemn processions,
endless bullfights, colourful fireworks,
and performances on stage.
It is said that her whole body was
brought to Manila, and either kept in the
cathedral or in her titular church or
distributed to the different churches of
the city at that time. These relics are now
presumed lost, having been probably incinerated in the liberation of Manila during World War II.
Her feast day was kept throughout
the Islands in the first rank, with the same
honour accorded to Saint Rose of Lima,
principal patroness of the Indies, according to the tenor of the bull Sacrosancti apostolatus cura, promulgated by Clement X
on  August . Both feasts were
listed as duplex  classis cum octava in the
 Directorium of the Philippines.
The feast, however, of the Immaculate Conception, under which invocation
the Diocese of Manila was erected by
Gregory XIII, with the bull Illius fulti
praesidio, issued on  February , conProtectress | continued on p. 12

Pitak Filipino Filipino section

 , na ang Sangkatauhan ay naghihikahos at
naghihingalo dahil sa malabis na paghanap ng layaw at
sariling pita na bunga ng  at kakulangan ng pananampalataya, ang ating Inang lglesia, gaya ng mga
kapatid ni Lázaro, ay tinawagan si Jesús-Hostia sa pamamagitan
ng Congreso Eucarístico. “Panginoon ko,” aniya, “ang Iyong
minamahal ay may mahigpit na karamdaman.” At si Jesús, gaya
noong una ay nagmadali ng pag-abuloy nguni’t ¡ay! ang katawan
ng sangkatauhan ay malamig nang bangkay dahil sa malabis na
pag-ibig sa sarili, ang kabulukan ng kahalayan ay lumaganap na
sa buo niyang pagkatao, at makagawa mang anumang lumpo na
ay walang lakas na kabanalan. Nguni’t ‘di pa huli, gaya ni Lázaro,
siya ay mabubuhay na mag-uli, alang-alang sa mataimtim na panalangin ng Santa Iglesiang Ina natin at ng mga karapatan ng
ating Mananakop.
D.ª ROSA SEVILLA DE ALVERO
Directora ng Instituto de Mujeres
Mga pananaimtim at paglilingkod sa Eucaristía, ika- ng Disyembre 

A

 , when mankind is impoverished and moribund due to the unabated pursuit of vice and personal
gain, which is the fruit of  and of the
lack of faith, our Holy Mother Church, just as did the sisters of
Lazarus, called upon Jesus in the Host through the Eucharistic
Congress. “My Lord,” saith She, “Thy beloved is gravely ill.” And
Jesus, just as in the former, hastened to succour but lo!, the body
of mankind is a cold corpse already owing to its excessive love of
self, the corruption of concupiscence hath already spread over its
entire humanity, and even if whosoever already cripple could
move, it is sanctity without fortitude. But it is not yet late; just as
did Lazarus, mankind will resurrect, through the fervent prayer
of our Holy Mother Church and the merits of our Redeemer.

D.ª ROSA SEVILLA DE ALVERO
Directress of the Institute of Women
Meditations and devotions on the Eucharist,  December 

 ,  

11

Anamnesis

Theophoric and theandric I

T

Satcheil M. Amamangpang

he Catholic Church, as a blessed people of God, bows down every
day in awe of and in adoration to the Blessed Eucharist. Every day,
every hour, around the world, She commemorates the Holy Sacrifice that the Lord commanded to His disciples. And wherever church we
go, never do we forget to kneel down to adore the Most Holy, Who is present in every tabernacle throughout Christendom. Great a promise, therefore, was given to us that He shall be with us until the end of time. And truly, He is with us—truly and really present!—in the Blessed Sacrament.
Adoration of the Blessed Sacrament
began from the early days of Christianity.
The accounts of the life of Saint Basil allow us to witness an early example of reserving the Blessed Sacrament. The bishop of Caesarea divided the prosphora into
three: one part he consumed; another, he
gave to the monks; and the third, he
placed in a golden dove suspended over
the altar. The archetype of extra-liturgical
adoration which developed in the West
has never been part of the Eastern liturgy
which Saint Basil celebrated, but a liturgy
for adoration does exist, wherein psalms
are sung, and a covered diskos with the
Sacred Species is placed on the altar. This
custom of veiling the sacred from human
eyes displays a strong Eastern character.
In the Middle Ages, the custom of
adoring the Blessed Sacrament became a
more integral part of the life of the
Church. In Italy, for example, Saint Francis of Assisi, who had a deep devotion to
the Eucharist, promoted Eucharistic Adoration. Saint Bonaventure comments

that Saint Francis would be swept in ecstasy after receiving Holy Communion.
For Saint Francis, adoring the Sacrament
was “seeing Christ.”
If there be a person whose devotion
to the Eucharist be exceptional, it would
be Saint Thomas Aquinas. At the request
of Urban IV, who established the feast of
Corpus Christi, with the bull Transiturus de
hoc mundo on  August , the Angelic Doctor composed hymns in honour of
the Blessed Sacrament, recognised until
today for their excellence of form, sanctity, and universality. These hymns are: ()
Pange, lingua, gloriosi, commonly sung
during Benediction and Processions; ()
Sacris solemniis, sung at Matins; () Adoro
te devote, commonly sung during Benediction and Communion; () Verbum supernum prodiens, sung at Lauds; () Lauda,
Sion, Salvatorem, sung at Mass after the
Alleluia and before the Gospel.
The profound love with which Saint
Thomas adored the Blessed Sacrament
Theophoric I | continued on p. 12

© Yu
During the Theophoric Procession for Corpus Christi last year,  June , amid a brief downpour.

Sweet Cross | p. 4
Christians in Syria. Of all things, they
have to use the symbol of the cross. So,
until now, can you say: sweet are the
nails? Until now, can you say: sweet is the
wood?
What made the nails sweet, when, in
fact, the nails convicted Him? What
made the wood sweet, when, in fact, it
was an instrument of torture and death?
The answer is very simple. The answer is:
It is because the One Who died on the
Cross conquered sin and death through
the Cross. While He was hanging on the
Cross, nobody could see how sweet the
nails were. While the Lord was hanging
on the Cross, nobody could see how
sweet the wood was. But it was only after
the Resurrection of Our Lord Jesus that
people understood what the Cross was all
about. It was only after the Resurrection
of Our Lord Jesus that people understood
what the nails were all about. It was only
after they have received the Holy Spirit,
as the fruit of the Passion and Death of
the Lord, that they understood that the
Cross may have been before an instrument of torture and death but now the
Cross is the instrument of salvation. […]
The Cross might have inflicted death
on Jesus but the Cross gave us eternal life!
It is by the merits of the Cross that you
and I shall be resurrected from the dead.
If the Cross inflicted pain on the Body of
Christ, the Cross brings to us the hope of
salvation. It [inflicted] pain on Christ but
it gives health and salvation to all of us.
That is why we should embrace the
Cross, love the Cross, and honour the
Cross. Contrary to what the world says
that the Cross is evil, we know for a fact
that it is only in the Cross that we have
hope. Only in the Cross can we find salvation. Therefore, let us put ourselves close
to the feet of Christ. How? By embracing
the crosses that He sends us. Remember
what our Lord said in the past: Whoever
wishes to be my disciple must deny himself, and take up his cross, and follow me.
—excerpted from the sermon of  May 

Anamnesis

12

 ,  

firmed when the see was raised to metropolitan status by Clement VIII, with the
bull Super specula militantis Ecclesiae, dated

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

just as we rejoice in the feast of blessed Pudentiana, Thy Virgin: so we may learn a filial
devotion to Thee. Amen.

Theophoric I | p. 11
diffuses from the hymns he wrote. “O res
mirábilis,” we sing in Panis angelicus, the
cento of Sacris solemniis, “mandúcat Dóminum : pauper, servus et húmilis” (O admirable wonder: the poor, the servant and the
humble eateth the Lord: ). Verily, Christ,
in His theandric love, deigned to remain
with us until the end of time.
—   —

Amnesia I | p. 6
cipitately, with worrying ease, in the decades after the same Council.
We, who apply ourselves to this intellectual exercise, in particular, enquire
why the Church—or perhaps, those in
Her—seems to have suffered a very bad
fall, enough to drive Her into that state of
forgetting that Sacred Tradition is Her
divine armour. Why are we now con-

fronted by this sudden amnesia, mocked
by this denial and forgetfulness, flabbergasted by this dismissal—aversion, even—
of Sacred Tradition, that we now rise to
defend Latin, the unchanging speech of
the Church, the Traditional Mass and
Sacraments, and the ageless customs that
once decorated, and stubbornly persist to
decorate, the spiritual life of the Church?
—   —

© Almadrones

LATIN IN MASS
he Catholic Church has adopted
Latin as Her official language because She is the Universal Church. She
has been appointed to “teach all nations”
and, consequently, for Her, “no national
barriers can exist.” To say the Mass in a
national language, however convenient it
might be, would be unworkable in the
Catholic Church simply because She is
Catholic. Her oneness of faith is typified
in Her oneness in speech.
—The Sanctuary Lamp,  May 

Protectress | p. 10

© Wikimedia Commons
Santa Rosa de Lima
Claudio Coello

TRADITIONAL MATRIMONY
atholic marriages in the Philippines
are solemnised according to the special ritual taken from the    (cf. Acta & Decreta I Concilii Plenarii
Insularum Philippinarum, n. ).
This ritual is obligatory for the Philippines (Rit. Roman., tit. VIII, c. ., n. .; CIC,
can. ).—IMPRIMATUR José N. Jovellanos.
For enquiries, please contact 
and . Details on the ceremonies can be
found here: www.deipraesidiofultus.blogspot.com/
search/label/Mozarabic%20Rite.

C

© Wikimedia Commons
La Inmaculada de los Venerables
Bartolomé Esteban Murillo

T