6 | Homilies & Sermons 6 | Salt from the Doctors

9 | Photos of events

Anamnesis

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

A monthly newsletter for Filipino Traditionalists

. . —
A PRAYER FOR PRIESTS

Mahabaging Panginoon! O

© Almadrones
TAKE PITY UPON US, O ye people in whom we hope, and in this cavern where we dwell, help us!
Listen ye, sinners moved with pity, help us and shew us compassion, that God mayeth take us and
bring us to Paradise. You who yet walk the earth, in that vale of tears, halt and heed us, for we are
sorrowing, and you shall help us. We are in purgatory, this fiery chamber of immeasurable chastisement, where the Beatific Vision eludeth us, we are cleansed and it would be to nought if God should
not succour us. O just God, we are miserable! Alas, what formidable light! Alas, what obedient mercy!
Alas, what beating compassion! Alas, what everlasting justice! When shall we rest?
The Most Holy Sacrifice of the Son to His
Father is the most efficient means to take us out
of this isolation, as well as the defence and wisdom of the saints! Pray for us to the Lord, and
offer Masses for our sake, so that these tribulations would soon be complete, and we shall
enter into the realm of God’s glory, and your
reward shall not be forgotten.

O Virgin of Dolours, who in thy sorrows,
thou hast become our Advocate. If thy intercession be peerless to the justice of God, let the
people come to our aid! Ye Christians, heed our
supplications: forsake your sins and vices, and
obey the Lord, so we will not be further purged,
help, pity, and rest, for we will shed our tears.
Pray for the Holy Souls in purgatory!

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

December

In this issue

Month of the Incarnation of the Son of God

Deo Optimo Maximo
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 | Three provinces
Maurice Joseph M. Almadrones
4 | On the munus chorale
Jesson G. Allerite
& Rolan B. Ambrocio
5 | Honras and monumentos
Jesson G. Allerite

Feria in Adventide |  CLASS
Saint Bibiana V. & M. |  CLASS
Saint Francis Xavier Conf. |  CLASS
  V. & M. |  CLASS
Feria in Adventide (S. Sabbas Abb.) |  CLASS
Saint Nicholas B. & Conf. |  CLASS
Second Sunday of Advent |  CLASS
IMMACULATE CONCEPTION OF THE B. V. M. |  CLASS
  V. & M. |  CLASS
       . . . |  CLASS
Saint Damasus I Pope & Conf. |  CLASS
OUR LADY OF GUADALUPE |  CLASS
Saint Lucy V. & M. |  CLASS
Third Sunday of Advent |  CLASS
Feria in Adventide |  CLASS
Saint Eusebius B. & M. |  CLASS
Ember Wednesday in Adventide |  CLASS
   . . . |  CLASS
Ember Friday in Adventide |  CLASS
Ember Saturday in Adventide |  CLASS
Fourth Sunday of Advent |  CLASS
Feria in Adventide |  CLASS
   Conf. |  CLASS
Vigil of the Nativity |  CLASS
NATIVITY OF O. L. J. C. |  CLASS
Day II within the Octave of the Nativity: S. Stephen Protomart. |  CLASS
Day III within the Octave of the Nativity: S. John Ap. & Evang. |  CLASS
Sunday within the Octave of the Nativity |  CLASS
Day V within the Octave of the Nativity (S. Thomas B. & M.) |  CLASS
    Ap. |  CLASS
Day VII within the Octave of the Nativity (S. Sylvester I Pp. & Conf.) |  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

 ,  

Three provinces of the realm

t

Maurice Joseph M. Almadrones

 P   K: I     T,
as I, the Militant, supplicate for the Suffering” Three are the provinces
of the Kingdom of God: Heaven of the Church Triumphant, Earth of
the Church Militant, and Purgatory of the Church Suffering. Under
the Rule of the Almighty, Christ our Sovereign King do these provinces exist, connected to each other in harmony of prayer and aid.

The cemetery, ground sanctified by
the Church for burial, is a reminder and
sign of contradiction to the living. With it
we persist in our hope to share in the resurrection of Christ, and be crowned with
the diadem of eternity. When we visit a
cemetery, we see, feel, and experience at
the same time these three provinces of the
kingdom of God!
Unlike those who in their pride and
ignorance left the Church Militant, we
who cleave to Her, visit Her hallowed
grounds, most especially in the first days
of November, and even on a regular basis.
Whether it be the forgotten crypt in the
parish, or the old cemetery across town,
we honour and pray for the dead—for the
Church Suffering—especially those dear
to us, and those who have no one to pray
for them.

Ah! these blessed souls already at the
gate of Heaven!, these poor souls suffering greatly in the temporal punishment of
their sins in life! Death and Judgment are
certain, yet Heaven is not yet a settled
end. On these hallowed days of November, let us reflect on the Joy of Heaven,
and strive to work and pray, that we may
be worthy to see the Beatific Vision.
Holy souls purged as gold in the fires
of God’s love are destined to the Church
Triumphant. We are called militants and
activists in our realm, because we militate
for the suffering. Let us aid them with
Masses and indulgences, and, once they
enter heaven, they will intercede for us. In
a cemetery, there is sky, and heaven let us
look up to, with lips parted, murmuring
our solemn prayer for those who suffer in
Purgatory, these holy and poor souls.

“O Death!, how bitter is thy memory! … But—alas!—O Immortal God!, how incomprehensible are
Thy justifications!”—Don Félix Valenzuela, magisterial canon of Manila

3
OUR TAKE ON THINGS
A friend of ours, a janitress from
the provinces, commented: “To
die in Manila is to die an empty
death.” She used the word hunghang, which means utterly and
interiorly empty in the Visayas.
“Why?” amused, we asked. “There are no prayers
offered during the wake. Nobody leads the prayers, and people just come and go, eat and run,
prattle and gamble.” Is this one of the reasons why
many still elect to be buried in their hometowns?
Are they, at least, certain that their surviving relatives and friends in the provinces would commend
their souls to the suffrage of the saints?
***
Which really inspires us to ask
after the public prayers for the
dead, which our ancestors once
intoned with the whole town.
Have we consigned to oblivion
the solemn novenas once offered
for the dead? Yea, it is easy to forget these
things when even the ánimas have ceased to toll
from our august belfries. Have we forgotten the
Passion Rosary which we ought to use to pray
for the souls in purgatory? These decenaries
were once sung in Intramuros. Maestro Marcelo Adonay bequeathed us a moving setting of
the Passion Rosary to be sung with a small
orchestra during novenas for the dead. Alas,
how could we countenance ignorance even of
the lugubrious lamentations declaimed during
these novenas!
***
How can some of us be so ignorant to the point of singing Webber’s Pie Iesu in weddings! Ah,
how we also mourn the absence
of good music in many of our
churches! Saint Cecilia, help us!
Why have we permitted sacred music to hit this
deep trough in the history of the liturgy! Do we
confuse giving to God what He set forth be rendered to Him with giving to Him what we think
He deserves? Do we sing crappy music because we
think it pleases God or because it pleases us?
***
God created the world, but why
do we sing Him on a guitar?
Could we not spare Him the
greatest of all instruments fashioned by the hand of man? (It’s
the organ to the clueless.) He
redeemed the world, but why do we sing Him a
gormless folksong? Have we diminished God as
to sing only to Him that which our finite human intellect could understand? The Liturgy is
our worship of God, not of ourselves.

Image above: .Interior view of the Roman Catholic cemetery of Paco, ca. 1870. Photo from the album Filipinas of the National Library of Spain.

Anamnesis

4

 ,  

Dialogue on the munus chorale

t

Jesson G. Allerite & Rolan B. Ambrocio

   ,      
chorale, is not a trivial office. The First Provincial Council of Manila in
 set forth that “lay cantors must be religious and commendable in
the integrity of character.” Yea, for the office was once reserved to the
clergy, that the same Council commanded that “the irreligious and the scandalous must not be admitted” into the choir.

© Almadrones
OREMUS.
Concéde nos fámulos tuos,
Dómine, perpétua mentis et
córporis sanitáte gaudére : et
gloriósa beátae Maríae semper
Vírginis intercessióne, a praesénti liberári tristítia et aetérna
pérfrui laetítia. Per Dóminum.

Suppose we have a chorister who compromises her otherwise exemplary mastery
and skill in the province of music with her
indulgence in her lesser avocations which provokes her to absent herself from the choir from
time to time. Suppose those avocations are as
profane as bird watching, or mountain climbing, or island hopping, or what-have-you that
requires no interaction with our churchy and
oftentimes reticent lot. Suppose also our choir
had been appointed to sing at an important
feast, say the feast of the Espousals of the
Blessed Virgin, and we would find ourselves
extremely disadvantaged should she fail to

come, but that we have received her noncommittal word that she might miss choir because
of a spontaneous whim to go trekking abroad,
notwithstanding her broadcast devotion to the
Blessed Virgin. Hoping against hope, we have
thus already written her off the definite choristers for said feast, knowing from experience
that she always elected her avocations over the
choir, however it pained her to approach a
choice that involved her beloved hobbies. A
bad ankle, however, eventually prevented our
chorister from going away, and has of late
dropped hints she would be showing up. SupDialogue | continued on p. 10

Redactores Anamnesis scriptoresque

D. MICHAËLI IOSEPHO
e praeclara & perillustre Dioecesi Cubaoënsi
qui ter septenos cum annos adimplet
presbyter ordinatus
  
Tu es sacerdos in aeternum secundum ordinem Melchisedech.
  .

L. D. V. Q. M.

Images by Almadrones, Janiola, & Allerite

Anamnesis

 ,  

u

5

THE PASSION ROSARY

Honras and monumentos
Jesson G. Allerite

    ,    
funeral honours accorded to a deceased Catholic. Typically, in firstclass funerals in Spanish times, the cadaver was brought to church
and the vigilia—vespers, matins and lauds of the dead—was celebrated, followed by the oración panegírica—a sermon in the form of a eulogy—spoken
by the priest, and concluded by the five absolutions.
If the honours were impeded on the
day of burial, they were moved to another
day. During this time, a monumento was
erected in the church. We usually see a
catafalque now in the midst of the nave
during Requiems. A monumento, grander
than the catafalque, is a gigantic cenotaph
with many tiers, decorated with trompel’œil flowers, and lit with many candles.

The oración panegírica is also known
as the oración fúnebre. We are blessed to
have a fine and moving example from the
see of Manila, pronounced on  July
 by the magisterial canon of the cathedral chapter, Don Félix Valenzuela, in
honour of the deceased archbishop. We
reproduce the text of the preamble in its
full Latin glory:

The following decenary is said in honour
of the holy souls of Purgatory.
Make the sign of the cross, and say the
act of contrition. Afterwards, say the following prayer:
PRAYER
BEFORE THE PASSION ROSARY

O

pen, O Lord, our lips to bless Thine Holy
Name: cleanse our hearts from all vain,
perverse and alien thoughts; shine upon
our understanding, inflame our affection, that
worthily, attentively and devoutly we may recite
this Rosary of Thy most sacred Passion, with the
most bitter sorrows of Thy Most Holy Mother, and
we may merit to be graciously heard before the
face of Thy Divine Majesty: Who livest and
reignest through the ages of the ages.
R. Amen.

Q

uid mentis acie complecteris in tam inopinato eventu, nobilissima Civitas Manilana ? quid sapientissimi Religiosorum Coetus, de summo moerore, qui in ore vestro animadvertitur, iudicatis ?
Et tu Ecclesia Metropolitana, sponsa fidelissima tui Pastoris, qui ultimam vitae periodum clausit !
quid etiam loqueris in lacrymarum imbre, poenarumque colluvie immersa ? Vere enim in te
sacra illa sententia in lib. Thren. impleta esse videtur : Ego plorans et oculus meus deducens aquas, quia
Honras | continued on p. 7

1

2
© Almadrones
Then, make the following offering for the
soul of the faithful departed:
OFFERING FOR THE SOUL
OF THE FAITHFUL DEPARTED

3

© Almadrones

1 Monumento raised in the cathedral of Manila for
the honras fúnebres of King Alphonsus XII of Spain
in the . 2 Funeral memento before the interment of the deceased in the ’s. 3 Funeral
entourage processing from the church to the cemetery in the ’s.

O

my sweetmost Jesus, Who to redeem the
World, didst deign to be nailed to the
Cross, we beseech Thee, O Lord, by Thine
most sacred Passion, deliver the soul of N. from
the torments of hell, and bring him (or her) to
rest in Thy most hallowed glory.
R. Amen.
On the large beads where the Pater
noster is said, the following is said:
my most merciful Jesus, look with benignant eyes upon the souls of the faithful
departed for whom Thou didst die and
receive the torment of the cross.
R. Amen.
Passion Rosary | continued on p. 9

O

Anamnesis

6

 ,  

 & 

   

Rev. Fr. Michell Joe Zerrudo

Saint Ambrose of Milan

New year and anniversary

I

     - versary as a priest coincides this year with the First Sunday of Advent. To me, twenty-one is the number of adulthood. In the ordinary reckoning of years, a boy becomes a
man on his twenty-first year. This tells me today that I am no
longer a teenager priest. […] As a priest, I enter today into a new
phase of the ministry: one that is definitely past the honeymoon
stage but, hopefully, a ministry that is more mature. […]
In the Holy Gospel, the Lord speaks of Himself as “a man
travelling abroad” who “leaves home and places his servants in
charge, each with his own work, and orders the gatekeeper to be
on the watch.” These works spoke particularly to me. They reminded me of who I am as a priest: a servant of the Master who
has left home to travel abroad. […] He left me home with a
charge, a responsibility to fulfil. Now, is this not true, that the
tendency of servants is to take things lightly when the master is
away? Which we say that: when the cat is away, the mice go out
to play. And so, the prophet Isaiah laments: “Why do you let us
wander, O Lord, from your ways, and harden our hearts so that
we fear you not?” There is always the temptation to be complacent, to think that the master is taking too long in returning.
And I must admit to you: twenty-one years in the priesthood, I
have been tempted so many number of times to become complacent. And complacency leads to that kind of tepidity that the
Lord detests. In the Book of Revelations, the Lord says: “You are
New year | continued on p. 11

DOMINE NOSTER NAZARENE,
NAZARENE,
RESPICE NOS FAMULOS TUOS,
NOMEN TUUM BENEDICENTES
TEQUE DEUM FILIUM CONFITENTES

The good of death

W

  T, O L J,  
that we may obtain to be summoned, for
without Thee nobody ascendeth. For Thou
art the way, the truth, the life, the possibility, the faith, the reward. Look upon us as Thou art the way,
strengthen us as Thou art the truth, enliven us as Thou art the
life. Open wide that good thing of Thine which David desired to
see, dwelling in the house of the Lord; therefore, he said: “Who
sheweth us good things?” (Ps. , .). And elsewhere: “I believe to
see the good things of the Lord in the land of the living” (Ps. ,
). For thither the good things are, whither life eternal is, life
without sin. Elsewhere likewise he said: “We shall be filled with
the good things of thy house” (Ps. , ). He therefore did repeat
it, that thou mightest understand from here that good thing to
have transformed philosophers, which they have set as the highest good. Truly open wide, therefore, that good thing of Thine,
that divine thing, wherein we live, we are, and we stir (Act. ,
). We stir as we are in life, we are as we are in truth, we live as
we are in life everlasting (Jn. , ). Shew unto us that good
thing, which is the same to itself, always indissoluble and immutable, where we may be everlasting in the knowledge of all things
good, as thy vessel of election, who is Paul, hath witnessed, saying: “For perhaps he therefore departed for a season from Thee
that Thou mightest receive him again for ever” (Philem. , ).
Writing to Philemon, he therefore said to the everlasting minGood of death | continued on p. 8

REGINA POLORUM, ORA PRO NOBIS
OMNIBUSQUE CHRISTIADIBUS
PERSECUTIS SUB FLAGELLO
MAHOMETANO SARRACENOQUE
SARRACENOQUE

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

 ,  
Good of death | p. 6
ister of God, whose faith in the knowledge of all
things good, which are in the hallowed things,
he demanded to become more evident in Jesus
Christ. In what good thing is pure rest, immortal light, perpetual grace, pious inheritance of
souls, and secure tranquillity not subjected to
death, but rescued from death, where there are
no tears, no weeping. For whence is weeping
there, where nobody is dead. Where thy saints
are absolved from errors and solicitudes, foolishness and ignorance, fear and dread, cupidities and fleshly impurities and passions, where
the realm of the living is. And so that we may
attach authority with this assertion, the prophet sayeth of this good thing: “Turn, O my soul,
into thy rest: for the Lord hath been bountiful
to thee: for he hath delivered my soul from
death: my eyes from tears, my feet from falling.
I will please the Lord in the land of the living” (Ps. , –). “I will please,” he saith, not
“I please”; that is, he pleaseth in a future time to
himself. For future things are contrary to preGood of death | continued on p. 10

Anamnesis

7

Legimus in Genesin : Dixitque Cain ad Abel fratrem suum : Egrediamur foras. Cumque essent in agro, consurrexit Cain adversus fratrem suum Abel, et interfecit
eum (4, 18). Primum mortuum Abel super terram eum plorabant Adam Hevaque
parentes. Apostolus ait : Sicut enim per inobedientiam unius hominis, peccatores
constituti sunt multi (Rom. 5, 19). Tum : Regnavit peccatum in mortem (Ibid. 21).

Honras | p. 5
longe factus est a me consolator. Proh dolor ! stupens certe concutitur dolore
animus, vox faucibus haeret, lingua balbutit, prae lacrymis caligant oculi,
scinduntur saxea licet pectora, protinus ac tam infausta recordatio subit Exmi.
Illmique. in Christo Domini Frat. Iosephi Aranguren Dignisimi huius Ditionis
vel Dioeceseos Praesulis. Quid ergo, Auditores optimi : in tanta amaritudine

eloquar, an sileam ? Quid enim cunctari oportet in tanti Praesulis praeclaris
dotibus extollendis, ornamentis optimis exaggerandis, ut moerorem vestrum
in sui protraham absentia, quando nuda sui obitus memoria vos omnes tanta
affecit tristitia, ut video ? Quid enim habeo, Exme. Praesul, quod melius faciam, quam tibi lacrymas pro tua morte rependam ? Ast urget praeceptum
quod violare nefas est, et quasi piaculum immorari.

Los escritores de la Anamnesis se unen
a todo el pueblo filipino en rendirla culto
a la  .
O Virgen la más pura,
O Madre Inmaculada,
estrella que ilumina de la vida
la senda del dolor.
Aurora de hermosura,
hija del Dios amada,
tú sola entre millares escogida,
O Madre del amor.

¡VIVA LA PURÍSIMA!

© Almadrones

8

Anamnesis

 ,  

Sección española Spanish section

N

    , —decíamos allá, —de dar
acompañamiento apropiado a las melodías que otro
compuso: pudiera decirse que en el lenguaje musical,
la melodía es el verbo, el alma y el nervio, mientras que el acompañamiento podría calificarse de accidente, sí, pero accidente
propio y al mismo tiempo adverbio que localiza y concreta, digámoslo así, la forma vaporosa y grácil en que se encarna la inspiración primitiva del artista compositor.
Intencionadamente hicimos una pequeña advertencia sobre
acompañamientos en el anterior Proemio (el de la edición de
voces solas), pues temíamos algo de parte de aquellos pocos organistas desaprensivos que todo se lo permiten a costa del desgraciado autor que no tuvo tiempo u oportunidad para darles impreso el acompañamiento de sus obras. Los hay, que todavía no saben prescindir de aquellos « brillantes » de antaño—imitación y
parodia servil de las oberturas de ópera, en las que se pretende
anticipar una idea sintética del resto de la obra—sin darse cuenta
de que el papel de estos acompañamientos, y del acompañante
por lo tanto, es algo secundario que debe seguir a lo principal,
prescindiendo de lucimientos a deshora y demás excentricidades
que suelen cometerse en esto. El órgano, cuando actúa con las
voces, no debe tratar de apagarlas y arrogarse el papel principal:
debe, sí, sostenerlas, llenar los vacíos y salvar los puntos muertos
que pueda haber en la obra, para darle así continuidad y consistencia armónicas.

Consecuencia de los dicho es el sumo cuidado con que debe
procederse en el empleo de la registración conveniente a cada
uno de los casos: no es lo mismo acompañar a un coro catedralicio, varonil y numeroso, que a un reducido coro de niños. Y aunque no estén indicados en este libro los registros que deben utilizarse en la ejecución de los acompañamientos, con el conocimiento que tiene el organista de su propio instrumento, atendiendo, como es lógico, al volumen y al metal de las voces que
componen su coro, y con la ayuda de ciertas leyes elementales
que hay sobre el particular, cualquiera persona que tenga un
adarme de gusto y afición para estas cosas, sabrá obviar fácilmente las pequeñas dificultades que se presenten y salir airosa de ellas.

FRAY CONSTANCIO PEÑA
Censor de la Orden de los Recoletos de San Agustín
Proemio a la da. edición de la Colección de cánticos sagrados
del P. Domingo Carceller, Agustino Recoleto
( de abril de )

T

    , we have said there, in providing
the proper accompaniment to the melodies that another composed: it can be said that in the language of music, the melody is the verb, the soul, and the nerve, while the accompaniment could be qualified as an accident, yea, but a proper
accident and at the same time an adverb that localises and concretises, let us say it this way, the vaporous and delicate form in
which the primitive inspiration of the artist composer incarnates.
We intentionally made a little warning concerning accompaniments in the previous prooemium (that in the edition of
unaccompanied voices), for we somewhat feared in part of those
few dauntless pulsators of the organ who permit all at the expense of the disgraced author who had no time or opportunity to
have published for them the accompaniment of their work.
There are those who still do not know how to dispense with
those “gems” of yesteryears—a servile imitation and parody of
the overtures of the opera, in which an attempt is made to anticipate a synthetic idea of the rest of the work—without realising
that the role of these accompaniments, and of the accompanist
therefore, is somewhat secondary that must follow the principal
role, doing away with showiness at the wrong time and other
eccentricities that are customarily committed in it. The organ,
when it works with the voices, must not attempt to smother
them and arrogate to itself the principal role: it must, yea, support them, fill the gaps, and redeem those dead airs that it can
encounter in the work, in order to give it in this manner harmonic continuity and consistency.
A consequence of the aforementioned is the supreme care
with which one must proceed in the use of the convenient register in each of the cases: accompanying a cathedral choir, manly
and numerous, is not the same as accompanying a small choir of
boys. And even though those registers that must be used in the
execution of the accompaniments may not have been indicated
in this book, with the knowledge that the pulsator of the organ
possesses of his own instrument, paying attention, as it is but
logical, to the volume and timbre of the voices that make up his
choir, with the help of certain elementary laws that are available
in this particular province, any person who may have an iota of
taste and fondness for these things, will easily know how to obviate the little difficulties that may present themselves and to
emerge elegant out of them.
FRAY CONSTANCIO PEÑA
Censor of the Order of Recollects of Saint Augustine
Prooemium to the nd edition of the Collection of sacred canticles
of P. Domingo Carceller, Augustinian Recollect
( April )

9

Anamnesis

 ,  

REQUIESCANT IN SOMNO PACIS !

© Almadrones
iv. non. nov. Requiem aeternam dona eis, Domine : et lux perpetua luceat eis. Te decet hymnus, Deus,
in Sion, et tibi reddetur votum in Ierusalem : exaudi orationem meam, ad te omnis caro veniet.

1

2

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3

© Almadrones
4

© Almadrones

Passion Rosary | p. 5
On the small beads where the Ave María is said, the following are said:
. O my Jesus, for that copious sweat of
Blood which Thou didst shed in the Garden,
R. Have mercy on the soul of N.
. O my Jesus, for that slap which Thy
venerable countenance did receive,
R. Have mercy on the soul of N.
. O my Jesus, for those cruel scourges
which Thou didst suffer,
R. Have mercy on the soul of N.
. O my Jesus, for that crown of sharp
thorns which pierced Thy most holy head,
R. Have mercy on the soul of N.
. O my Jesus, for those steps which,
carrying the cross, Thou didst make in that Way
of Bitterness,
R. Have mercy on the soul of N.
. O my Jesus, for Thine most holy face
awash with Blood, which Thou didst leave imprinted upon the veil of Veronica,
R. Have mercy on the soul of N.
. O my Jesus, for that bloodstained garment which the executioners did tear away violently from Thee,
R. Have mercy on the soul of N.
. O my Jesus, for Thine most holy Body
nailed to the cross,
R. Have mercy on the soul of N.
. O my Jesus, for Thine most holy feet
and hands transfixed with sharp nails,
R. Have mercy on the soul of N.
. O my Jesus, for Thine side opened by
the blade of a lance, whence did flow Blood and
water,
R. Have mercy on the soul of N.
After the Rosary, the Litany of Loreto is
said, changing all the accusative us to the
soul of N., as in Pray for the soul of N.,
as well as Spare the soul of N., O Lord.
Afterwards, make the novena in honour
of the holy souls of purgatory.

© Almadrones

1 At the postcommunion during a Requiem Mass. 2 At the Canon on the feast of All Saints. 3 At the
chanting of the Gospel on the First Sunday of Advent. 4 At the distribution of Holy Communion on the
First Sunday of Advent.

© Almadrones

10
Good of death | p. 7
sent things, and eternal things to temporal things. And, therefore, for thither is
the realm of the living, hither certainly is
the realm of the dead.
Can it be that this is the realm of the
dead, where the shadow of death is, where
the gate of death is, where the body of
death is? Indeed it was given to Peter, that
perhaps the gates of hell may not prevail
against him (Mt. , ). These gates of
hell are the gates of the world. Whence he
saith: “Thou that liftest me up from the
gates of death” (Ps. , ). Just as it is in
the gates of justice that the saints confess
the Lord, so it is in the gates of sin that the
faithless did deny the Lord. Hear, for this
realm mayeth be of the dead, “He that
toucheth the corpse of a man, and is
therefore unclean” (Num. , ). For
unclean in the face of the Lord all who are
wicked. Whosoever therefore toucheth
wickedness is unclean: he who is in pleasures is dead: “For she that liveth in pleasures is dead while she is living” (. Tim. ,
). And they who are faithless descend to
hell while they are living: even though
they appear to live amongst us, but they
are in hell. Whosoever receiveth usury,
committeth plunder, liveth no life (, q.
, cap. Whosoever receiveth usury), as thou
hast in Ezechiel (Ezech. , ). For whosoever just keepeth the judgments of the
Lord, that he may do them, “life,” saith he,
“he shall live,” “and he shall live in
them” (Ibid. ). He is therefore in the
realm of the living, in that realm where life
is not hid, but free; where there is no
shadow, but glory. For in this present
place Paul did not live in glory. Indeed, he
sorrowed over the body of death. Hear
him say: “And your life is hid with Christ
in God: when Christ shall appear, Who is
your life, then you also shall appear with
Him in glory” (Col. ,  & ).
Let us make haste therefore unto life.
Whosoever toucheth life, liveth. Indeed,
the woman did touch, who touched the
edge of His garment, and she was disGood of death | continued on p. 12

Anamnesis
Dialogue | p. 4
pose, to her merit, we should ignore the fact
that she has a casual disability, should we
think she would indeed come?
Well, our chorister made overtures
of coming, so she probably would be
present.
Then should that be good?
Whether or not her limp would
permit, she would come. She had made
that announcement.
Given her history, I am sure she will
come not because of the choir. She will come
because she loves the Blessed Virgin.
Being faithful to one’s task is also
loving the Blessed Virgin.
Now, that’s a different angle!
Is our chorister in that angle? Being
a chorister is also a ministerial duty. This
has a historical precedent. That, I believe, you know.
Yes! That’s why in the handbook I am
writing for the choir, I call it the munus chorale or the officium chorale.
Actually, it used to be a clerical
role. It was simply imparted to us.
Yes, and that was what Saint Robert
Bellarmine invoked when he allowed laymen
who sing in choir to wear the cassock and the
surplice! We read that in the Acts of the
Councils of Milan!

 ,  
See! The Councils of Milan have it
that laymen can indeed wear the cassock since it was an ecclesiastical duty.
Yes! Wonderful church history! They
don’t teach that anymore!
And, it was Saint Ignatius who introduced the practice of priests having
no choral office in order to enter the
missionary vocation.
That is something new!
Now you see. Before, fulfilling the
Divine Office in choir was considered a
high office! The innovation to have the
Divine Office simply recited was Saint
Ignatius’, who pointed out the fact that
his priests were missionaries.
And just marvel at what has happened
to many contemporary Jesuits!
Well, they probably misunderstood Saint Ignatius. They might as
well have come to believe that when he
eased the Divine Office, he instructed
them to become idlers. Ha!
The weight was merely but reduced, and
they all slouched and ignored the weight altogether.
Correct! Indeed, we have so much
work to do for Holy Mother Church!
I find this an instructive discussion on the
choral office: not sacred music itself, but our
attitude towards it!

© Almadrones
“Cantors, where it be possible, must be clerics: however, everyone in choir may use the clerical [choral]
attire and the surplice.” —First Provincial Council of Milan, .

Anamnesis

 ,  

11

Actually, I recently gave a seminar
about it: Liturgy, and church (,) musician.
Spreading sacred music: Heaven here on
earth!
In that seminar, I argued concerning those three terms—Liturgy, church
musician, and musician—using a phenomenological and a performance studies perspective. When is a chorister a
musician, and when is he a church musician? If he sings in church, does it
make him a church musician? Is it also
possible that the person singing in
church is only but a musician?
I gave some comment about someone’s
Protestant friend who gushes forth at Gregorian chant: The sublime beauty of Gregorian
chant will forever be closed to that Protestant
unless he penetrates its mystagogical dimension first by converting.

True! A church musician does not
merely sing in church! He proclaims the
Faith he professes by means of that elevated speech and artful declamation,
which is singing!
One cannot enter into the spiritual dimension of sung speech, when one does not
first profess the truth the spoken words express.
Musicians only perform. They do
not have to enter into that dimension
and profess the truth of the words
simply because the focus of their performance is not to proclaim their belief
but to unravel the beauty of music. And
that is why, in the title of the seminar I
gave, Liturgy comes first, because it
determines who the church musician is.
The church musician is the handmaid of
the Liturgy.
Dialogue | continued on p. 12

© Almadrones

© Almadrones

© Pacheco
“The music proper to the Church is that which is purely vocal.” —First Plenary Council of the Philippines, ; S. Pius X, Tra le sollecitudini. “The music of the organ gladdeneth the sad minds of men,
[…] provoketh the just unto love, sinners unto compunction.” —Benedict XIV, Annus, qui hunc.

New year | p. 6
neither hot nor cold […] and therefore I
shall spit you out of my mouth!” […]
And so, the Lord warns us today:
“Watch, therefore, you do not know
when the lord of the house is coming […]
May he not come suddenly and find you
sleeping.” In our Epistle today, Saint Paul
reminds us: “It is now the hour for us to
rise from sleep, for now our salvation is
near than when we first believed.” […]
How I fear to be caught sleeping by the
Lord on His return! […] Does this mean
that I must keep myself busy with activities? Does this mean that I must drown
myself in work? The prophet Isaias prays:
“Would that Thou might meet us doing
right, that we were mindful of Thee in our
ways!” The Lord expects to meet me doing right. The Lord expects me to be
mindful of Him in all my ways. […] I may
be very busy with a lot of concerns but, as
the prophet Isaias says, “all our good
deeds can be like polluted rags and we can
be withered like leaves, and our guilt can
carry us away like the wind.” All these
because I fail to be mindful of Him in my
ways. […] And so the prophet Isaias says:
“There is none who calls upon Thee, who
rouses himself to cling to Thee.”
As I write this homily, my dog Fifi
sits on my lap and she looks intently at
me. Suddenly, she becomes to me a sign
of what the Lord expects me to do: to
labour for Him with my eyes fixed intently on Him. He rouses me today to cling to
him. The Lord reminds me that He wishes me to be mindful of Him in all our
ways, to keep him as the very object of
every labour I undertake. In other words,
the Lord wants me to labour for Him and
for nobody else. Today, I recognise the
fact that the Lord has indeed enriched me
“in every way, with all discourse and all
knowledge.” I recognise in my life what
Saint Paul said: “you are not lacking in
any spiritual gift as you wait for the revelation of our Lord Jesus Christ.” I am truly grateful for this.
—excerpted from the sermon on  Nov 

12
Good of death | p. 10
charged from death, to whom it is said:
“Thy faith hath made thee whole. Go thy
way in peace” (Lk. , ). For whosoever
toucheth the dead, is unclean; doubtless
whosoever toucheth the living, is safe. Let
us therefore seek the living. But let us
therefore realise that we cannot seek Him
amongst the dead, that it mayeth also be
said unto us just as it was said to the women: “Why seek you the living with the
dead? He is not here, but is risen” (Lk. ,
 & ). This very Lord, likewise, sheweth
us where he willed to be sought, saying:
“Go to My brethren and say to them: I
ascend to My Father and to your Father,
to My God and to your God” (Jn. , ).
Thither therefore we shall seek Him,
whither John did seek and find. He
sought Him in the beginning, and he
found Him living with the living, the Son
with the Father (Jn. , ). Let us seek
Him in the end of the ages, and let us encompass His feet, and adore Him, that
He mayeth also say unto us: “Fear not
you” (Mt. , ); that is, fear not you the
sins of the age, fear not you the iniquities
of the world, fear not you the tides of
fleshly passions, I am the remission of
sins: fear not you the darkness, I am the
light; fear not you death, I am the life.
Whosoever cometh to Me shall not see
death everlasting, for He is the plenitude
of divinity, and to Him is glory, honour,
eternity from the ages, now, and always,
and in all the ages of the ages. Amen.
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.

Anamnesis

 ,  

Pues himnos de puro amor
el cielo os oyó cantar:
enseñadnos a alabar,
Cecilia, a Dios con fervor.
Casta esposa del Señor,
que tanto os dignó premiar,
rogad, podamos gozar
de la gloria el resplandor.

DIVA CAECILIA,
PRO NOBIS ORA !
Dialogue | p. 11
For Liturgy is but the office; and music,
its faithful flourishing.
And the musician is but its handmaid.
Indeed. In fact, Fulvio Rampi is on record for having remarked along the lines of
“Gregorian chant is Liturgy itself”!
The church musician is given a noble role, to be a proclaimer of the unchanging and timeless truth of the
Church, by singing the Liturgy, not by
singing songs in church. That is why
being in the choir is an office.
It is not a job; it is a vocation.
Correct! So under this premise,
how can our chorister love the Blessed
Virgin if she will not love the office given to her by the Church, the Spouse of
the Son of Mary.
Then she will argue that it was not given
to her. She chose it.
Hahaha, then hers is not a calling.
And therefore not an office.

Yes.
Oh, how sad.
That is why she can neglect it very
easily when the going gets tough.
There is no sacrifice outside true vocation.
Yes. As a matter of fact, according
to Saint Therese of Jesus: A heart that
loves never rests yet never gets tired.
Ah, the words of Saint Therese of Avila!
Of course, I am a Carmelite. And
she further said: Quench your thirst
from the infinite fountain of His enduring mercy. If the source of what you do
is for the love of God, how can the well
dry up? It is impossible!
Indeed, the providence of the Lord is
inexhaustible.
Correct! So a church musician
should see his role and identity very
clearly. He can never be higher than the
Master he ought to serve and Who gave
him his duty.
Verily, thus I concur.

© 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 

C

T