6 | Homilies & Sermons 6 | Salt from the Doctors

a–b | Photos of events

Anamnesis

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

A monthly newsletter for Filipino Traditionalists

. . —
A PRAYER FOR PRIESTS

Assumpta est Immaculata ! O

© Almadrones
AFTER FREQUENTLY PRAYING TO GOD and invoking the light of the Spirit of truth, to the glory of
almighty God, Who enriched the Virgin Mary with special favour, to the honour of her Son, the immortal King of ages and victor over death and sin, to the increase of the glory of His august Mother, to
the joy and exultation of the whole Church, by the authority of our Lord Jesus Christ, and of the holy
Apostles Peter and Paul, and by Our own authority, We declare and define as a revealed dogma that
the Immaculate Mary ever Virgin, Mother of God, when she had finished the course of her earthly life,
was taken up body and soul into the glory of heaven.”Thus were the words of Pope Pius XII.
On  August, First Friday, in solidarity
with the persecuted Christians in Syria and
Iraq, the Blessed Sacrament was exposed and
blessed during a Holy Hour after Mass of the
feast of Saint Peter in Chains.
By the grace of the God, Mass was sung on
 August in honour of the Assumption of the
Blessed Virgin Mary, the Mother of God.

The Societas Ecclesia Dei Sancti Ioseph—Una
Voce Philippines celebrated the feast of the Immaculate Heart of Mary, its patroness, as a solemnity on  August, Eleventh Sunday after
Pentecost. A procession followed.
On  August, Mass was sung in honour
of Saint Rose of Lima, Secondary Patroness of
the Philippine Islands.

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

September

In this issue

Month of the Dolours of Mary

Ad Christum per Deiparam
The Anamnesis is a monthly
newsletter published online for
Filipino Traditionalists, in the service
to God through Sacred Tradition
and its manifold time-honoured
expressions in these Philippine Isles.
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 | Saint Rose of Lima
Jesson G. Allerite
5 | For This is My Body
Maurice Joseph M. Almadrones
7 | The feast of Corpus Christi
Jesson G. Allerite
9 | The passion of period films
Jesson G. Allerite

    V.  |  CLASS
  M. |  CLASS
Saint Pius X Pope & C. |  CLASS
  M. |  CLASS
    B.   & C. |  CLASS
Feria in Whitsuntide |  CLASS
Thirteenth Sunday after Pentecost |  CLASS
Nativity of the B. V. M. |  CLASS
Feria in Whitsuntide (S Gorgonius M.) |  CLASS
Saint Nicholas of Tolentino C. |  CLASS
Feria in Whitsuntide (SS Protus & Hyacinth Mm.) |  CLASS
Most Holy Name of the B. V. M. |  CLASS
Feria in Whitsuntide |  CLASS
Exaltation of the Holy Cross |  CLASS
VII Dolours of the B. V. M. |  CLASS
Saints Cornelius Pope & Cyprian B., Mm. |  CLASS
Feria in Whitsuntide (Impression of the Stigmata of S Francis C.) |  CLASS
Saint Joseph of Cupertino C. |  CLASS
Saints Januarius B. & Companions Mm. |  CLASS
Feria in Whitsuntide (SS Eustachius & Companions Mm.) |  CLASS
Fifteenth Sunday after Pentecost |  CLASS
Saint Thomas of Villanova B. & C. |  CLASS
Saint Linus Pope & M. |  CLASS
    |  CLASS
    |  CLASS
Feria in Whitsuntide (SS Cyprian & Justina V., Mm.) |  CLASS
Saints Cosmas & Damian Mm. |  CLASS
Sixteenth Sunday after Pentecost |  CLASS
DEDICATION OF SAINT MICHAEL Arch. |  CLASS
Saint Jerome Priest, C. & D. |  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.

Errata: Anamnesis 1.4, p. 2, S Augustine should be listed as a Minor Patron, not a Minor Patroness; p. 3, omit footnote; p. 6, nocticulam should be noctilucam.

Anamnesis

 ,  

Saint Rose of Lima

t

3
12 SEPTEMBER 1942

Jesson G. Allerite

 ,      , the first
flower of sanctity that bloomed in the Americas officially became
Patroness of the Philippine Islands. On  August , Pope
Clement X, issued the bull Sacrosancti apostolatus cura, extending the patronage of Saint Rose of Lima to the whole of America, to the Philippines, and
to the Indies. Below we present a translation of the bull.
The decree of election of Blessed Rose as Patroness of the Kingdom of Peru, promulgated by Clement IX, is confirmed, which is extended to all
provinces, realms, and regions of the entire continent of America, the
Philippines, and the Indies.

CLEMENT POPE X

PIUS PP. XII

      .

T

      , which the
loftiness of the unfathomable Divine Wisdom and Goodness did
deign to establish upon Our humility, although with merits and
strengths far unequal, urgeth Us so that unto the pious vows of the Catholic
Monarchs, vows insisting upon promoting on earth the veneration of holy
virgins reigning in blessed eternity with their heavenly Spouse, We may supply with fatherly affection a favourable approval.

§ . Elsewhere, accordingly, Our predecessor Clement Pope IX, of blessed
memory, by Apostolic authority, did elect and declare Blessed Rose of Saint Mary, a
virgin from Lima, of the Third Order of Saint Dominic, as Principal Patroness of the
City of Kings, or of Lima, and of all the Realm of Peru, with all the prerogatives, which
are owed to principal patronesses; and elsewhere, just as is contained in greater detail in
the Letter of Our very predecessor Clement dispatched in a form similar to a Brief, of a
tenor which followeth, clearly:
§ . CLEMENT POPE IX,       . The zeal for merits of the Catholic Monarchs, most rightly with many titles from
the Church of God, in which zeal the devotion and piety of Christian peoples towards
the blessed inhabitants of the heavenly realm is to be fostered, with Apostolic favour
We gladly pursue, just as We ponder upon the spiritual consolation of these very same
peoples and their profitable protection in the Lord.
[Here we omit the ensuing text of the bull Orthodoxorum Regum.]
Given in Rome, at Saint Mary Major, beneath the ring of the Fisherman, on  January , the second of Our pontificate.
§ . Whereas, moreover, just as the aforesaid Marquis of Astorga, ambassador at
the same time of the said King Charles before Us and the Apostolic See, on behalf of the
very same King Charles and Queen Mary Anne, widow, did recently cause to be put
Saint Rose | continued on p. 4

ROME
  ’

a

cquiescing to the petitions of the bishops of the Philippine Islands, Pope Pius
XII promulgates the bull Impositi Nobis,
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.
Concerning the rank and dignity of the feast
of our Secondary Patronesses, Pope Pius ensures:
“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.”
: In the bull Redemptoris et Domini, issued by Clement IX on  September
, Saint Rose of Lima was appointed to
the double rank. In the Directorium Manilense, she is styled as the Principal Patroness of the Indies, and is celebrated with the
rank double of the first class with octave.

Anamnesis

4

OREMUS.
Bonórum ómnium largítor,
omnípotens Deus, qui beátam
Rosam, caeléstis grátiae rore
praevéntam, virginitátis et
patiéntiae decóre Indis
floréscere voluísti : da nobis
fámulis tuis ; ut, in odórem
suavitátis eius curréntes,
Christi bonus odor éffici
mereámur : Qui tecum.

 ,  

Saint Rose | p. 3
forth unto Us that the very same King Charles and Queen Mary Anne, desiring with
praiseworthy piety to foster and propagate the devotion of the faithful towards the very
same Blessed Rose, did very much desire that the aforequoted Letter of Our predecessor Clement be extended by Us unto all the places of America and the Indies: We, recalling afresh, with great joy of Our spiritual intellect, the merits of the aforesaid glorious Blessed Rose, who hath long and widely imbued the Universal Church with the
sweet odour of Christ, and desiring favourably to grant the pious and devout supplications of the said King Charles and Queen Mary Anne, humbly addressed to Us concerning this affair, and following the footsteps of Our aforementioned predecessor
Clement, We, with the said authority and with the tenor of this present Letter, elect
and, at the same time, declare the very same Blessed Rose of Saint Mary as Universal
and Principal Patroness of each and every province, realm, island, and region of the entire continent of America, of the Philippines, and of the Indies, with the same prerogatives; We, with the same authority of this Letter, likewise command, that, in these very
same places, the feast of the very same Blessed Rose as Principal Patroness be kept as a
precept by all Christians of both sexes thither residing, and be celebrated just as other
feasts of precept, and, in these very same places, her Office and Mass be recited and celebrated by all the clergy, both secular and regular, as that of a Principal Patroness, according to the rubrics of the Roman Breviary and Missal: simultaneously remaining
firm those special patronages, if for any or many cities or places of the aforesaid realm,
there be special patronages lawfully established elsewhere. Each and every thing, which
Our aforesaid predecessor Clement did concede not to withstand in his aforequoted
Letter, and all others to the contrary notwithstanding.
§ . In other respects, We equally will that in the transcriptions of this very same
Letter, or copies, likewise stamped, subscribed by the hand of any notary public, and
protected by the seal of a person constituted in ecclesiastic dignity, absolutely likewise,
faith be had by all and everywhere both in judgment and without, which faith was had
in this very same Letter, if this be exhibited or shewn.
Given in Rome, at Saint Mary Major, beneath the ring of the Fisherman, on 
August , the first of Our pontificate.

Los funerales de Santa Rosa de Lima | Teófilo Castillo Guas

 ,  

Anamnesis

5

m

THE OLD MANANANGGALS’ CLUB

For This is My Body
Maurice Joseph M. Almadrones

M

 ,  . This is the hollow slogan of the bandwagons perpetuating and worshipping the culture of death.
The body is the centre of their cosmos, and its ownership by
the complex bundle of nerves that somehow resides in and operates it is
their principal doctrine. It is so hollow and so absorbed with the self that at
the slightest rational and intellectual provocation, it almost always implodes.
These bandwagons, which have fash- quandary about what to do, given a large
ioned themselves and their lackeys as ene- population and inadequate employment.
mies of Holy Mother Church, are astute. They want to reorganise our mismanaged
As Holy Mother Church cherishes Her demography by pruning back the populachildren, so these organisations of Satan tion instead of generating more occupaattempt to wrest Her children away from tions. They are a curious species indeed!
Her doting bosom. As She disciplines
Their repugnant slogan—My body,
Her children from womb to tomb in the my rights—deserves an exclamation point
venerable practice of the Faith, so do they, in recognition of their vanity and wasteful
indoctrinating our population, ever pro- perseverance. Which slogan is carried by
gressing into the realm of unredeemable all these pro-choice, pro-contraception
gullibility, from a very young age, in their and pro-abortion, and anti-life and antidefective and pointless ideology.
poor movements that are now taking root
Therefore, guided by this usurped in our country. Their notion, delicious to
wisdom, these ‘luminaries’ unfold their many poorly-formed consciences, runs a
doctrines in our universities, in an ingen- suspicious assertion: “This is my body. I
ious attempt to subvert the Church in an can do what I want with it, I can use it, I
educational system that She Herself in- can gratify it all I want, because it is mine,
vented single-handedly, in Her quest for and no one, not my parents, not my peers,
truth and knowledge. Thus they invade not the government, not the Church can
our schools, touting their beliefs as the tell me what and what not to do with it.”
salvation of our blessed Islands from the
For This is My Body | continued on p. 8
Da. Yeyette Perey de Alas, who had placenta percreta, receiving the blessing of mothers before childbirth. They accuse the Church of misogyny, but She alone could invoke the Trinity for pregnant women.

© Almadrones

anananggals are part of our folk
wisdom and pop culture. To the
esoteric, they are creatures transmitting the arcane art connected with preternatural elements. To the sociologist, they are manifestations of an underlying misogyny that naturally arises from a patriarchal society. To us who
were once children, and happened to watch
many horror films featuring our old pantheon of
spirits, the manananggal is the neighbourhood
besom who happens to take a liking in unborn
children. A shapeshifter, she would swoop down
the proverbial bahay kubò, unroll her proboscis
through a hole in the roof, and then like a hungry
mosquito, consume the child in the womb.
Manananggals are now gone in Manila, if
not from the entire archipelago, they say, because
they now have limited airspace. Electric wires
have colonised the skyline of the metropolis, and
since they could not fly as airplanes, they avoid
cities altogether, and now sate their ‘cravings’ in
idyllic and far-flung barrios, where, untouched by
the outmoded heresy and superstition of reproductive health, pregnant women still abound.
We pompously register our solemn disagreement! Manananggals have not abandoned
Manila! Au contraire, they have adapted to their
modern ecosystem—in so masterly a manner
only a few manage to notice their true forms—
and have manifested their gastronomic proclivities in public fora promoting—could you divine
what?—abortion! They squeal equality, you see.
After all, nobody wants to eat something ‘illegal’
in a manner that is equally ‘illegal.’ They simply
wish to enshrine in our Constitution their peculiar
method of getting nourishment.
And so, the manananggals survive, and they
have formed a club to destroy the future of the
country! Of course, they use a vocabulary as sophisticated as their outer form, for how can they
invoke their rights when they semantically infringe on the responsibilities of motherhood?
So instead of forcibly taking the child from
the mother’s womb, via proboscis, they have now
begun persuading mothers to deliberately give up
their unborn children, these shrewd hags!
All for the sake of one blasted well-deserved
resounding accursed burp!

Anamnesis

6

 ,  

 & 

   

Rev. Fr. Michell Joe Zerrudo

Saint Bernard of Clairvaux

She shall crush thy head

I

        , 
will have heard the word immaculate. […] I find it very
striking that when we make a prayer on the Assumption,
the Church never misses to make reference to the Immaculate Conception, because, actually, the mystery of the Assumption is related to the mystery of the Immaculate Conception.
Why was our Lady assumed body and soul into heaven?
The answer is, well, it is really because she was immaculately conceived. Now, why is that so, because death is always related to
sin? Through the disobedience of one man, sin entered into the
world, and together with sin, entered death. Death is actually the
fruit of sin. As I told you last Wednesday, if there were no sin, if
there were no death, the Book of Wisdom is very, very clear: O
God, O Lord, thou hast created man to be imperishable, but it
was the envy of the devil that brought to him death. […]
The decomposition of the human flesh is actually a consequence of sin. Remember, man, that thou art dust, and to dust
thou shalt return. When did our Lord, when did the Creator,
declare: Remember, man, &c.? He declared it at the fall of Adam
and Eve. Now, why did He say: Remember, man, &c.? It is because the sin of Adam and Eve was motivated by a very, very
ambitious desire to—what?—to become like God, that the Book
of Genesis puts it: The fruit looked pleasant, looked attractive, to
eat. What made the apple attractive? It was actually the skills of
the serpent. The serpent […] said: Oh no, it will be if you will not
Crush thy head | continued on p. 11

The power of sorrow

T

,     V (
we have without doubt named, if you remember,
amongst the twelve stars of her diadem) is pointed
out both in the prophecy of Simeon and in the very
story of the Passion of the Lord. “This Child is set,” saith the
holy old man concerning the Child Jesus, “for a sign which shall
be contradicted. And thy own soul,” he was but saying unto
Mary, “a sword shall pierce.” Verily, O Blessed Mother, thine
soul a sword did pierce. Moreover, not unless penetrating thine
soul, the sword would not penetrate the Flesh of thy Son. And,
indeed, after thy Jesus—He is indeed of all, but specially thine—
did give up the ghost, the cruel lance, which opened His side
(and not sparing the dead, Whom it could not injure), did not
completely touch His soul, but certainly pierced thy soul. Without doubt, His soul was no longer there: but thy soul therefrom
did not desire to be completely wrenched away.
The power of sorrow, therefore, pierced thy soul, that not
without cause we proclaim thee to be greater than a martyr, in
whom, without doubt, the affection of compassion might have
exceeded the feeling of bodily suffering. Was it not to thee greater than the sword that word, in reality piercing the soul, and
reaching even unto the division of soul and ghost: “Woman, behold thy Son”? O what a upheaval! John is brought to thee instead of Jesus, a servant instead of the Lord, a disciple instead of
the Master; the son of Zebedee instead of the Son of God, a
Sorrow | continued on p. 10

MATER MISERICORDIAE NOSTRA
TUIS IACENS PROVOLUTA PEDIBUS LUNA

‫ن‬
‫نصارى‬
ORA PRO NOBIS ET OMNIBUS
OMNIBUS QUI IN NOMINE DILECTISSIMI FILII TUI HODIE PATIUNTUR !
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

Corpus Christi | p. 10
have raised unto us the fruit of our salvation. This is the glorious
commemoration, which restoreth the souls of the faithful unto
saving joy, and with the infusion of the gladness of devotion furnisheth tears. We exult without doubt in remembering our freedom, and in contemplating the Passion of the Lord, through
which we were freed, we hardly repress tears. In this most holy
commemoration, therefore, are present in us the joys of sweetness together with tears: for also in it that tearful we rejoice, and
devoutly rejoicing we shed tears, in having gladsome tears and
tearful gladness, for the heart imbued with powerful joy,
distilleth sweet droplets through the eyes. O infinity of Divine
Love, superabundance of Divine Mercy, copiousness of Divine
Generosity! The Lord indeed gave us all, which He subjected
under our feet, and above all creatures of the earth He conferred
upon us the pre-eminence of dominion. From the ministers,
moreover, of superior spirits, He ennobleth and rendereth sublime the dignity of man. For all indeed are serving in the ministry, destined for those who receive the inheritance of salvation.
And when so copiously His munificence was towards us, willing
hitherto to demonstrate with singular generosity in us His abundant charity, He exposed Himself unto us, and transcending all
plenitude of generosity, surpassing all manner of delight, yielded
Himself as food. O singular and admirable liberality, whence the
giver cometh as the gift, and this is given inwardly with the giver!
What generous and prodigious liberality, when One giveth
Himself! He therefore gave Himself unto us as sustenance, that,
because by death man was corrupted, he mayeth also be raised
up again unto life. Man fell through the deadly fruit of the tree,
man is raised up again through the fruit of the lifegiving tree. In
the former the food of death dangled, in the latter the nourish-

7

ment of life hung. The eaten fruit of the former merited injury,
the tasted fruit of the latter produced health. Foretaste wounded,
and foretaste healed. Consider, for whence the wound was
opened, there cameth forth the remedy; and whence death rose,
thither life cameth forth. Accordingly, concerning this former
foretaste, it is said: On which day thou shalt eat, in death thou
shalt die; concerning the latter foretaste, however, it is said: If
someone shall eat of this bread, he shall live in eternity. This is
the food, which fully refresheth, truly nourisheth, and supremely
sustaineth not the body, but the heart, not the flesh, but the food, not
the belly, but the mind.* To man, therefore, who lacketh spiritual
nourishment, this same tenderhearted Saviour, from the more
noble and more powerful sustenance of this world did provide
with merciful disposition for the refreshment of the soul; likewise It did come forth a seemly liberality, and a fitting operation
of mercy, that the Eternal Word of God, Which is food and
refreshment of the rational creature, made flesh, as food to the
rational flesh and body of the creature—evidently, man—is generously given; indeed man ateth the Bread of Angels, and for that
reason the Saviour saith: My flesh is truly food. This Bread is
taken up, but truly not consumed; It is eaten, but not changed
about, because It is not at all transformed into the eater, but if It
is becomingly received, to It the recipient is conformed. O Most
Excellent Sacrament, O Which is to be adored, venerated, worshipped, glorified, and magnified with special praises, exalted
with fitting acclaims, honoured with all eagerness, pursued with
devout ceremonies, and preserved with sincere minds! O Most
Noble Memorial Which is to be entrusted to the inmost bosom,
firmly bound to the soul, diligently reserved in the womb of the
heart, and examined with sedulous meditation and celebration!
Corpus Christi | continued on p. 12

Redactores Anamnesis scriptoresque

D. FR. ERICO
SINAXANNENSI
e praeclaro & perillustre
Ordine Fratrum Minorum Cappuccinorum
qui quater senos cum annos adimplet
presbyter ordinatus
  

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

L. D. V. Q. M.

© Almadrones

* Note: The exact words in the bull are: summeque impinguat non corpus, sed cor, non carnem, sed escam, non ventrem, sed mentem.

8
For This is My Body | p. 5
This is as selfish as it is impaired. And
many youth and adults, nowadays, have
been persuaded and misled to believe that
there is a form redemption in this.
Radical feminists (the misandrists),
staunch LGBT rights advocates (the panderers), and many human rights activists
(the hypocrites) are at the forefront of
this movement oriented towards the culture of death. They and their empty, but
understandably dangerous, advocacy—a
nice secular superstition—are destroying
the transmitted culture of our country,
which has always been in favour of life.
The misandrists cling to the unspoken dogma that mankind can be eliminated from the equation of life, and so they
wish to claim full autonomy of their body,
summarily construing the miracle of procreation as something akin to oncological
metastasis. The panderers desire to dwell
in a colourful world divided neither by
gender, nor by orientation, nor certainly
by kink, which naturally conflicts the
Way, the Truth, and the Life; so they
turn their gaze away from Him and His
Church, and sealing their eyes shut thus,
forge their way into the climes of darkness
which they see as rainbow anyway. The
hypocrites denounce the evil the US and
its minions have done to breach upon the
natural rights of the ‘little brown brother,’
but then titter with libertine eagerness to
embrace a paradigm that incubated in the
very womb of the evil they denounce.
Our hardcore enemies, whose conversion we pray for, are always welcome
to present their case against us who defend the Church, as long as they stop,
once and for all, reducing our arguments
against contraception and abortion into a
cowardly expression of fear of an imminent decline in baptisms, our purported
principal engine for generating income.
When they succeed in inspiring us to
say, “My body, my rights, and I can do
whatever I want,” they will have successfully infected us with their irresponsibility, their inability to cherish a gift. Our

Anamnesis

 ,  

© Almadrones
Professing the Faith of our forefathers, the Filipino youth of today must march behind the Cross, upon
whose gibbet hung the Body of the Lord, given up for the reconciliation of mankind unto Himself.
life, our body, our youth are not subject to
We are called to respect our body,
the  (you only live once) mentality, and exercise the graces conceded upon
which is pagan and hedonistic. A priceless it—our strength, our mind, our heart, our
gift from someone important to us merits intellect—to serve others and not just
every inch of care. Do you, upon receiving ourselves. We must discipline our body in
it, envision overusing it such that it sub- order to preserve its integrity. We must
mits to damage at once?
subdue it in good works, in order to delivOur body is a priceless gift. It may be er it from our passions. We must exercise
ours now, but we must take care of it, it in the justice of the Lord, and in the
respect it, and nourish it. We can only light of His Church, His mystical Body,
have one life and one body, which only that we may, in our own ways, act accorddeteriorate faster when we fail to treasure ingly towards others and ourselves.
them. Our body, by nature, is priceless,
Though many young people have
and so we must respect it according to picked up the habit of invoking the tastenature. Death is swift and at the end, we less slogan to justify their contra-natural
will lose our flesh to the worms. The late appetite, there are still those amongst our
Monseñor Guerrero wrote his own epi- coetaneous fighting the good fight.
taph in so witty a manner that any selfLet us not put into the dustbin of
respecting Latinist would undoubtedly impossibility the picturesque vision of one
blush with shame: Caro dabitur vermibus.
Renato Guerrero, then a student of the
Our body was never ours alone to Pontificia y Real Universidad de Santo Toexpend. Christ, in the Last Supper, inti- más de Manila, who, in concluding his
mated to the Apostles: “This is My Body speech for the young men’s session of the
… given up for you … do this in XXXIII International Eucharistic Conmemory of Me.” Such is the profound gress on  December , waxed elopurpose of the body: To exercise the free- quent on the future of the Filipino youth,
dom of sharing its gifts in the service of “[marching] at the vanguard, a strong
good, to be given up for others, that oth- healthy youth, clear-eyed, religious—yes!
ers may have life. Christ offered the per- —deeply religious with faith simple but
fect sacrifice on Calvary in order to recon- robust, in God and His Holy Church,
cile us to Himself. Never, not Himself to free from petty superstitions and unthe world! The Church, thus, excites us to afraid of the devil of human respect.”
——
relinquish the enticements of the world!

Anamnesis

 ,  

The passion of period films I

EL PRESIDENTE

A

Jesson G. Allerite

Burial
Matrimony

C

JOSÉ RIZAL

Manuel Kayser
portraying Fray
Cándido Gómez
Carreño, wearing
the vestments for
Mass of a Catholic
priest—amice,
alb, cincture,
stole, chasuble
and maniple—
during Christmas
Mass at midnight
in Los últimos de
Filipinas.
Note: Stills are taken from copies of the films mentioned in the article above: namely, Los últimos de Filipinas, Baler, El presidente, and José Rizal.

D
Friars or tertiaries?

the Filipino film industry, for this is not
its passion, but, rather, its disability to
afford a glimmer of fairness to an institution that was not, throughout Her glorious history, uncharitable to the world.
It is this disability of many people in
the industry that thrusts our period films
into the throes of suffering. And this
suffering is the glaring failure of period
films to represent the very ceremonies
and rituals of the Church they wish to
either laud (rarely) or criticise (usually) in
a manner that is correct and consistent
with respect to the era they are purported
to happen.
We do not make this observation as
a blanket accusation of anti-Catholicism
against all Filipino filmmakers of this century. This is not a commentary on the
faith and personal convictions of the directors of the films, which we may mention, but rather on the status quo, on the
prevailing atmosphere, that does not inPassion | continued on p. 11

B

E
Pews inside a church?

Our limited understanding of the
cinema binds us to the belief that period
films attempt to recreate a certain period,
a certain era, from the past. The Filipino
has a natural tendency towards posterity,
born from the orality of our history, our
folk wisdom. It is, perhaps, this natural
gravitation towards things that had been
that enables our movie industry to produce masterpieces that are situated in
bygone aeons of our interesting history.
It is not to be overlooked that, whenever our filmmakers engage themselves in
a plot that happens in the past, the Catholic Church is sure to make an appearance,
in the form of Her rich rituals and ancient
ceremonies. The end to which this appearance is oriented runs the gamut from
patronising the Church and the heroism
of Her saints and martyrs, to denouncing
Her anecdotal tyranny and mythologised
oppressiveness.
We do not present these reasons as
the very manifestations of the passion of

Baptism

, we must never forget, is not only a strong feeling about
something, or a strong interest in it; it is also a suffering. The Passion of our Lord was His suffering. Of period films in the Philippines, nowadays, we observe a passion, a suffering. But what makes it truly
pernicious is that, unlike Christ, Who knew He was suffering, the Filipino
film industry does not even seem conscious that it is suffering.

E
Cope in the Consecration?

P

9

10
Sorrow | p. 6
mere man instead of the True God! How
would this speech not pierce thy most
affectionate soul, when the memory alone
rendeth our bosoms, be it of stone, be it of
iron?
Marvel not, brethren, that Mary is
declared to have been a martyr in soul.
Let him marvel, he who doth not recall
himself to have heard Paul remembering
amongst the greatest crimes of the Gentiles, that they had been without affection.
Far hath it been from the heart of Mary,
far mayeth it also be from her servants.
But perhaps someone mayeth say: “Can it
be that she had not foreknown that He is
to die?” And, she did, undoubtedly. “Can
it be that she did not hope that He is
forthwith to rise again?” And, she did,
faithfully. “In spite of these, did she sorrow over Him Who was crucified?” And,
she did, exceedingly. In any case, what
then art thou, O brother, and whence is
this wisdom to thee, that thou mayest
marvel more at Mary suffering with Him,
than at the suffering Son of Mary? He
was indeed able to die in His Body, could
she not also die with Him in her heart?
Charity made the former, charity greater
than any man did possess: and charity
also made the latter, to whom after His
another equal never hath been.
Let this now disturb thee, O Mother
of mercy, with devout supplications,
through the very affection of thy most
sincere thought, the moon lying prostrate
upon thy feet, to thee who art constituted
mediatrix in the presence of the Sun of
justice; that in thy light it mayeth see the
Light, and merit in thy obtainment of the
grace of the Sun, thee whom He truly
didst love above all others, and adorn,
putting on the stole of glory, placing a
crown of pulchritude upon thine head.
Full art thou of graces, full of the heavenly
dew, supported above the beloved,
abounding with delights. Feed now thine
poor children, O Lady; let these little ones
likewise eat from the crumbs, and not
Sorrow | continued on p. 12

Anamnesis

 ,  

The feast of Corpus Christi

o

Jesson G. Allerite

 M,  A ,  years ago, Pope Urban IV
established the feast of Corpus Christi, issuing the bull Transiturus de hoc mundo, a translation of which we present below.

Institution of the feast of the Most Holy Body of Christ for the Thursday
after the Octave of Pentecost to be solemnly celebrated each year.
SUMMARY
The Sacrament of the Eucharist. — . Reason of the institution of the feast. —
. Institution of the feast for each year on the Thursday after the Octave of
Pentecost. — . Exhortation on its devout celebration. — . Indulgence to
those who celebrate the feast.

URBAN POPE
     ,
to Our Venerable Brethren, Patriarchs, Archbishops, and other Prelates of the
Church, to Whom this Letter shall come, greetings and Apostolic blessing.

H

 W       unto the Father,
our Saviour Lord Jesus Christ, when the time of His Passion
should begin, having eaten Supper in memory of His death, did

institute the supreme and magnificent Sacrament of His Body and Blood, in yielding
His Body as food and His Blood as drink. For every time this Bread we eat and this
Chalice we drink, the death of the Lord we announce. Indeed, in the institution of this
Sacrament He said to the Apostles: Do this in commemoration of me; so that as a special and distinguished memorial of His exceptional love, by which He loveth us, might
be this exceedingly lofty and venerable Sacrament; a marvellous memorial, it is said,
astonishing, delightful, sweet, most prudent, and precious above all, in which signs are
renewed and wonders are transformed, in which all delights are contained, and all
sweetness of taste, and the very same sweetness of the Lord is tasted, in which, somehow, we obtain help in life and salvation. This is the sweetmost memorial, the salvific
memorial, in which we recall the endeared memory of our Redemption, in which we are
taken out of wickedness, and strengthened in goodness, and towards increases in virtues
and graces we profit, in which, having profited, we profit in the corporal presence of the
very same Saviour. For indeed other things, whose memory we hold, we embrace with
spirit and reason: but not because of this that we obtain the real presence of these. Truly, in this sacramental commemoration of Christ, Jesus Christ present, beneath indeed
another form, but in the very same substance, is with us. For He is to ascend to heaven,
He did say to the Apostle and to their followers: Behold, I shall be with you in all days
until the consummation of the world; strengthening them with this benevolent promise, that His corporal presence would remain and be also with them. O worthy and never to be interrupted memory, in which we contemplate our faint death, and our destruction to have begun, and the life-giving Wood nailed on the wood of the Cross, to
Corpus Christi | continued on p. 7

 ,  

Anamnesis

últimos de Filipinas erred in portraying him
Passion | p. 9
vite a sincere scholarship for the rituals of as a Dominican (or a Mercedarian), in a
the Church. It is often our hypothesis white habit with a scapular.
that the ‘slew’ of period films we saw in
And then there is an apparent fetish
the last years betrayed a lack of research.
for chasubles in El presidente. During bapLet us begin with the most visible: tisms, only the surplice and the stole are
vestments. We do not take offence if a prescribed (the cope is permitted if the
priest is shown wearing vestments richly priest chooses). The colour is purple until
embroidered in gold, while, during Mass, the imposition of the chrism, and white
his parishioners are mendicants. We take onwards. In A (p. ), we have the priest in
offence in the fact that, while they have chasuble, and the colour is green to boot.
taken every inch of care to highlight the
In the Office of the Dead, the colour
glory accorded to the celebration of the is black. But a plain flannel stole, as in B,
Mass, they did not ensure that these arti- has neither been heard nor seen before in
cles of clothing landed on the right places. the Philippines. The priest here is shown
In Baler, we see a large stole over the wearing only a cassock with a curiously
flowing chasuble on Michael de Mesa. At oversized esclavina. Good thing there is no
the time of Fray Cándido, the stole is fascia, as no priest, except probably the
worn under the chasuble, and both are bishops, during the Spanish era wore it.
much smaller. Manuel Kayser, in the
In C, wherein the altarpiece dwarfs
same role in Los últimos de Filipinas, wears the spouses and the priest in the wedding
all the vestments correctly, although if we scene, the priest is again shown wearing a
consider the sartorial tastes of the later chasuble when no Mass has apparently
Spanish era, the vestments on Kayser are been celebrated. The whole wedding scestill quite larger than what they should be. ne is an anachronism, inconsistent with
Baler, somehow, redeems itself in the ceremonies of that time. The rings are
correctly portraying Fray Cándido as a not imposed on the left but on the right
Franciscan, although it would have been hand, and the priest first places the ring
much better if they took into account the on the husband, before the husband placlonger hood and the shorter habit of the es the ring on his wife.
Alcantarines. [Pope Leo XIII united all
In José Rizal, as in D, Dominicans are
Franciscans in , but the bull probably ‘allegedly’ persecuting the Gomburza, but
had not yet reached the Isles by .] Los
Passion | continued on p. 12
Michael de Mesa portraying Fray Cándido Gómez Carreño, wearing a modern stole over a modern flowing Gothic chasuble at the Pater noster during Mass outside the church of Baler, in the movie Baler.

11
Crush thy head | p. 6
die, but you will become like God. It was
really the possibility of not dying and of
becoming like God that attracted Eve and
Adam into eating the forbidden fruit. […]
So, if sin is associated with death,
then the Immaculate Conception, which
is the exemption of the Virgin from sin,
the protection, the salvation of the Virgin
from the envy of the devil, is actually the
cause of the Assumption. Our Lady
would not die, as she was clean, […] and
our Lady would not decompose in the
grave, but on the third day she would
awaken—according to Tradition—and be
brought body and soul into heaven. The
Immaculate Conception is associated
with the Assumption.
Thus we see today the body of the
first reading, which was taken from the
Book of Judith. I think we all know who
Infanta Judit was. Judith was one of the
judges of Israel. […] What was the remarkable thing about Judith, Infanta Judit? She was one woman who got to behead the mighty Holofernes, who created
a lot of trouble for the people of God. […]
Imagine that she was holding up the head
of Holofernes. Then the people would
acclaim Judith: Thou art the glory of Jerusalem. Thou art the joy of Israel. […]
But there is something before that
that I find very remarkable, that the people of Israel would tell Infanta Judit:
Blessed art thou, O daughter, by the Lord
the Most High, above all women upon
the earth. Sounds familiar? The words are
repeated by the Holy Spirit through the
mouth of whom? Saint Elisabeth: Blessed
art thou amongst women. […]
But there is something more. Infanta
Judit was praised in this way: Blessed be
the Lord, Who made heaven and earth,
Who had directed thee to the cutting of
the head of the prince of our enemies.
Sounds familiar? […] What was that? I
will put enmities betwixt thee and the
woman, thy seed and her seed, and she
shall crush thy head. […]
Crush thy head | continued on p. 12

Anamnesis

12
Sorrow | p. 10
only the servant of Abraham, but also the
camels mayest thou give drink from thy
overflowing waterpot: for verily thou art a
true maiden forechosen and prepared by
Son of the Most High, Who is above all
Blessed God in ages. Amen.
Corpus Christi | p. 7
We must celebrate the continuous memory of this Memorial, so that His, Whose
Memorial we recognise to have been, We
may remain mindful that Whose gift or
offering is more frequently gazed upon,
His memory is more strictly preserved.
—end of the prooemium;
the rest of the bull is omitted here
Manila, 12—15 Dec 1929

G

San Fernando, 8 Sep 1929

H

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. VII, 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.

 ,  

Crush thy head | p. 11
It is the Lord Who directs Her [the Blessed Virgin] to cut off the head of the
prince of our enemies. […] The head of the enemy is the trophy of the conqueror. You
have a very, very explicit Scriptural reference that refers to the directing of our Lady to
cut off the head of the prince of the enemies. […] The victory of Mary belongs to Christ.
Why? […] His Mother in heaven is the proof that the victory of Christ is already assured. Therefore, we go on through our struggles, in our spiritual warfare. But let us do
it with the great assurance and hope that from heaven, our Blessed Lady looks down
and cares for us. Our Lady will not allow our souls to be harmed. […] that is what we
should keep […] as the source of our hope. —excerpted from the sermon of  August 
Passion | p. 11
we are left to wonder why the ‘friars’ are wearing black scapulars. This part is utterly
ignorant of the ecclesiastic atmosphere of that time, which we will discuss in our second
part of this topic. Next we see a Franciscan pontificating on the pulpit, as in E, wearing
chasuble but without the other vestments underneath, noticeably the alb. Later on, in F,
when Paciano mentions “nanlilimahid na mga simbahan,” (“filthy churches”) we witness a
priest elevating the Sacred Forms, but we see him sporting a cope, which, while worn in
Benedictions, has never been prescribed as one of the paraments for Mass.
At least they still used vestments. Pedro Calungsod did away with them altogether.
Let us cap this part by asking why the priests are not tonsured in any of these films.
Alas, next, we have pews and segregation. As late as , churches in the Philippines
had no pews, which were a Protestant invention. [Protestants began using pews when
the sermon became the focal point of their gatherings.] Men and women did not mix in
church; mankind stayed on one side, and womankind on the other, something which
adherents of the Manalite heresy had shamelessly appropriated for themselves.
Many movies are guilty of ignoring these, Amigo, José Rizal, Baler, and El presidente,
amongst many others. If they point out the antique bancos in old churches, we tell them
that these were arranged perpendicular to the altar, and were for the principalía.
These are only the topmost molecules of ice on the tip of the proverbial iceberg. The
tip of the iceberg represents the visible problems we see with how the rituals and ceremonies of the Church are depicted in these films. The part that is submerged represents
the more profound ideological problems we derive from the disability of the industry,
which we suspect of inciting the suspension of intellectual and unbiased enquiry into the
ceremonial life of the Church. A woeful sigh escapes our disconsolate bosom.
—   —

C

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 

T

© Almadrones

Images: G Wicker chairs used during the 1 National Eucharistic Congress | H The faithful standing segregated during the installation of Monseñor Guerrero.