THOUGH given permission, I obviously have to fictionalize and modify the characters and stories involved in this piece since the details are delicate. But most of them are true and, I think, good for others to know.
Antonio is a young fellow in his early twenties who works in a technical
school for less privileged boys. That alone speaks volumes of the guy.
He has almost everything: great looks and keen brains, very athletic and talented. I’m sure many would like him as their son-in-law. He works hard, is reliable in any weather, and damn honest to the bones.
He exudes the quiet air of a gentleman, what you call one with breeding. But he actually has a hard life. Though the parents are still alive, he practically lived as an orphan. Hunger and all sorts of difficulties accompanied him since birth.
His survival and success are due to his heart, his real treasure, which gave no shelter to any trace of evil, resentment and self-pity. I’m sure it was God’s grace that shielded him.
He personifies the triumph of the spirit over the flesh. In spite of the hardships, including the moral ones, he paid attention only to the charity and kindness given him by others. He disregarded the rest.
As a result, he learned only to live by charity and to give charity, immunizing himself to any tragic possibility. He disproved many popular theories in psychology and sociology.
He reminds me of another young man I met some years ago who died young. Fernando came from what you may call a dirt-poor family. But he had a mind of a genius and super-calm temperament.
I learned a lot from him. He showed me the ways of handling life-and-death
situations. Up to now I use his ideas to lift the drooping spirits of poor kids I talk to, and the results are always successful.
The phenomenon of Fernando was that in spite of his harsh background, he
finished college “summa cum laude” and topped an engineering board. But he
was always humble and unassuming. To me he’s both a hero and a saint.
I thanked God profusely for getting to know Fernando and prayed even more profusely for Him to make more Fernandos. We just seem to have a boundless ocean of poor kids around needing help.
Anyway, back to Antonio, the other day he approached me a little distressed. He said that since he just earned his engineering degree and has passed the board, he was thinking of working in some big companies.
He needed money. His parents are sick and his siblings—he is the youngest—cannot help. In fact, they need help. So he started applying. I know he would have no problem getting a job. Many people would like to get him immediately.
But in one company, the one he preferred, he was rejected. His application
as sales rep, he said, went fast and smooth. Until the last interview. To be more precise, until the last question of that last panel interview.
He was asked if he was willing to “go all the way.” Not knowing what they
exactly meant, he asked to be clarified and was told whether he was willing to dine and wine his clients, to offer girls and bribes to close a deal.
He did not hesitate to say, no, he was not willing. He said those were not necessary and there were many other ways to make a sale. The interviewers tried to change his mind, spending an hour for this. But it was still, no. So, he was rejected.
He’s back to applying again. I’m sure he’ll land a good job soon. But I can’t help thinking of the evil ways the world has become. Correction, evil men, because the world is not evil by itself. It is men who make it evil.
I hope and pray, even as I also make this heartfelt appeal, that these men change. There is no use for corruption at all to sell one’s products and to make a living.
We all need to be converted and to purify our hearts, conforming them to God. I’m sure this will go a long way to improve everybody’s lot. I’m sure this will lessen poverty and injustice and put us on the road to progress proper to us.
Monday, December 10, 2007
Saturday, December 8, 2007
Beauty and the Mass
POPE Benedict XVI discusses the intrinsic relationship between beauty and the Holy Mass in his apostolic exhortation, “Sacramentum caritatis” (Sacrament of Love), referring to the Eucharist.
Given his powerful mind, the Pope gives a richly analytical as well as a cleverly synthesized treatment of the subject. It’s fascinating to see him weave with quiet ease and skill the data coming from Scripture, tradition and magisterium to make an irresistible presentation.
For sure, the Pope does not discuss this to show off his intellectual prowess. Gaping problems worldwide have to be tackled, even patent irregularities in the celebration of the Mass cry to be corrected. The Pope is out to confront all this, hopefully with the help of everyone.
Unregulated and illicit experimentations in the celebration of the Mass are
taking place, done in the name of all sorts of guises and excuses: inculturation, giving local flavor to the rites, etc. In the end, what’s clear is an individualistic mind behind all these.
These may be true in more developed if complicated countries. What are more locally happening are, for example, that the churches are not clean, the sacred vessels and vestments not in good condition, even the tabernacles are not regularly cleaned—all more in the area of laxity and laziness.
Security even for the Blessed Sacrament is not properly taken care of. Many people also complain about how some priests say Mass—that priests don’t look good, are lousily vested, or that they give the impression they are just going through some robotic routine, bereft of life.
The homilies are not well prepared, and often stray from what people think
is proper for the Mass. They find them shallow and dry, lacking in theological depth and pastoral forcefulness.
A lot of announcements and even scoldings are made through the homilies. If not these, then they resort to clowning and cheap play-acting.
We can go on and on. That’s why a continuing catechesis for everyone, clergy and laity, about what would constitute as proper and beautiful for the Mass is a must.
The Pope tells us beauty in the Mass is how we convert our belief in the sacrament into effective worship. Beauty is not merely a kind of aestheticism, but “the concrete way in which the truth of God’s love in Christ encounters us, attracts us and delights us,” leading us to love God and others.
Beauty in this case is more a sublime experience of exquisite communion with God, with his mind and will, that enables us to understand and be willing to go through all sorts of sacrifices. They are beauty’s necessary price.
It’s a beauty that certainly has material dimensions, but it resides more in the spiritual. It is not to be considered merely as a decoration but an essential element of the Mass, since it is an attribute of God himself and his revelation.
For the Pope, this beauty in the Mass in translated into action by the care we put in celebrating and in attending the Mass. With this effort, he is convinced the innate glow of the Mass simply radiates.
Obviously there are both external and internal elements involved here. Everyone should try his best to have the proper understanding of the sacrament and dispositions, to fulfill the requirements and to meet the standards.
All the external things have to be studied properly to insure their effectiveness in conveying the beauty of the Mass. These include Church architecture, paintings and sculpture, altar and reredo, songs, etc.
The celebration should strictly follow the rubrics to insure a smooth flow and clear interrelation among the different parts and to highlight their unity.
The consecration should be the summit of the Mass, while the reception and distribution of communion should be done in such a way that it shows it is a personal direct and intimate encounter one has with Christ.
Everyone should be constantly reminded about the meaning of each part of
the Mass and prodded to develop the appropriate attitudes and dispositions.
In this way, we can hope that the Mass is truly a glimpse of heaven on earth. This is its beauty.
Given his powerful mind, the Pope gives a richly analytical as well as a cleverly synthesized treatment of the subject. It’s fascinating to see him weave with quiet ease and skill the data coming from Scripture, tradition and magisterium to make an irresistible presentation.
For sure, the Pope does not discuss this to show off his intellectual prowess. Gaping problems worldwide have to be tackled, even patent irregularities in the celebration of the Mass cry to be corrected. The Pope is out to confront all this, hopefully with the help of everyone.
Unregulated and illicit experimentations in the celebration of the Mass are
taking place, done in the name of all sorts of guises and excuses: inculturation, giving local flavor to the rites, etc. In the end, what’s clear is an individualistic mind behind all these.
These may be true in more developed if complicated countries. What are more locally happening are, for example, that the churches are not clean, the sacred vessels and vestments not in good condition, even the tabernacles are not regularly cleaned—all more in the area of laxity and laziness.
Security even for the Blessed Sacrament is not properly taken care of. Many people also complain about how some priests say Mass—that priests don’t look good, are lousily vested, or that they give the impression they are just going through some robotic routine, bereft of life.
The homilies are not well prepared, and often stray from what people think
is proper for the Mass. They find them shallow and dry, lacking in theological depth and pastoral forcefulness.
A lot of announcements and even scoldings are made through the homilies. If not these, then they resort to clowning and cheap play-acting.
We can go on and on. That’s why a continuing catechesis for everyone, clergy and laity, about what would constitute as proper and beautiful for the Mass is a must.
The Pope tells us beauty in the Mass is how we convert our belief in the sacrament into effective worship. Beauty is not merely a kind of aestheticism, but “the concrete way in which the truth of God’s love in Christ encounters us, attracts us and delights us,” leading us to love God and others.
Beauty in this case is more a sublime experience of exquisite communion with God, with his mind and will, that enables us to understand and be willing to go through all sorts of sacrifices. They are beauty’s necessary price.
It’s a beauty that certainly has material dimensions, but it resides more in the spiritual. It is not to be considered merely as a decoration but an essential element of the Mass, since it is an attribute of God himself and his revelation.
For the Pope, this beauty in the Mass in translated into action by the care we put in celebrating and in attending the Mass. With this effort, he is convinced the innate glow of the Mass simply radiates.
Obviously there are both external and internal elements involved here. Everyone should try his best to have the proper understanding of the sacrament and dispositions, to fulfill the requirements and to meet the standards.
All the external things have to be studied properly to insure their effectiveness in conveying the beauty of the Mass. These include Church architecture, paintings and sculpture, altar and reredo, songs, etc.
The celebration should strictly follow the rubrics to insure a smooth flow and clear interrelation among the different parts and to highlight their unity.
The consecration should be the summit of the Mass, while the reception and distribution of communion should be done in such a way that it shows it is a personal direct and intimate encounter one has with Christ.
Everyone should be constantly reminded about the meaning of each part of
the Mass and prodded to develop the appropriate attitudes and dispositions.
In this way, we can hope that the Mass is truly a glimpse of heaven on earth. This is its beauty.
Wednesday, December 5, 2007
The corruption of power
WE have been amply warned about this danger. Our Lord himself said: “You know that the princes of the Gentiles lord it over them, and they that are greater, exercise power upon them. It shall not be so among you. But whosoever will be the greater among you, let him be your minister. And he that will be first among you, shall be your servant.” (Mt 20,25-27)
We have to understand that any power that we have in this life is always a participation of God’s power. St. Paul said so: “There is no power but from God, and those that are, are ordained of God.” (Rom 13,1)
Though we are always free to use that power as truly our own, it would be very funny to use it as if it is entirely ours, without due reference to God, its source and purpose, and to the others for whom it is used.
And yet that is what we see around quite abundantly. Leaders, political and
even ecclesiastical, many times act out this “lording it over,” eager to dominate and control others, being bossy and even arrogant and insolent.
Because of this error, they open themselves to other irregularities: hypocrisy, greed, lust, envy, hatred, etc. Some even go to the extent of getting detached from reality and lapsing into insanity.
It’s truly painful to see someone who at the beginning of a political career appears meek and then morphs himself through years of wielding power into an insufferable monster, tinkering with morality and getting inured to rational twisting, grand lying, hatching plots and conspiracies.
It’s hard to understand why some leaders act in that ridiculous way. Of course, there are reasons. Like, they have been elected or appointed, have superior qualities, have been born lucky, etc. Outside pressures and temptations are never lacking.
But these cannot misrepresent the truth that any earthly power is from God and has to be used according to God’s will. One’s proper attitude toward power should be that of being a minister, a servant, not the author or owner, much less, a tyrant.
We have to find a continuing way of educating everyone about the nature and purpose of power. We have to actively inculcate the proper attitudes and dispositions, especially rectitude of intention.
We have to be aware that we are doing God’s work even as we pursue our earthly activities. These are not purely earthly as in being strictly politics. They can and should be part of God’s designs.
Aside from being competent, we need to be humble always, conscious that we are mere servants and instruments though vested with the dignity of being God’s children. We have to be prudent, more of the spirit than of the flesh and of the world.
We have to continually practice detachment, seeing to it that our heart is fully attuned to God’s will. We should not allow the many privileges and perks given to holders of power to spoil us.
We have to learn to distinguish in the course of using power between what is of absolute value that has to be upheld always, and what is of relative value that can be open to many interpretations and therefore should be respected even as we try to make a consensus.
Problems start when people fail to recognize the source and aim of power, and then develop the corresponding inappropriate attitudes and habits. Worse, without God and on our own, we tend to weave a web of deceit that eventually will incriminate us.
We cannot underestimate the many dangers that threaten the proper use of power. First, we have right now an environment filled with bad examples of how power ought to be used.
There also are serious efforts now to discredit the role of God and of Christian morality in the use of power. The religious dimension is often viewed as irrelevant, an unnecessary burden, a mere luxury that can be discarded anytime.
That’s why we have many reasons to embark on a systematic campaign to clarify the issue on the use of power. This is an urgent call of our times.
We have to understand that any power that we have in this life is always a participation of God’s power. St. Paul said so: “There is no power but from God, and those that are, are ordained of God.” (Rom 13,1)
Though we are always free to use that power as truly our own, it would be very funny to use it as if it is entirely ours, without due reference to God, its source and purpose, and to the others for whom it is used.
And yet that is what we see around quite abundantly. Leaders, political and
even ecclesiastical, many times act out this “lording it over,” eager to dominate and control others, being bossy and even arrogant and insolent.
Because of this error, they open themselves to other irregularities: hypocrisy, greed, lust, envy, hatred, etc. Some even go to the extent of getting detached from reality and lapsing into insanity.
It’s truly painful to see someone who at the beginning of a political career appears meek and then morphs himself through years of wielding power into an insufferable monster, tinkering with morality and getting inured to rational twisting, grand lying, hatching plots and conspiracies.
It’s hard to understand why some leaders act in that ridiculous way. Of course, there are reasons. Like, they have been elected or appointed, have superior qualities, have been born lucky, etc. Outside pressures and temptations are never lacking.
But these cannot misrepresent the truth that any earthly power is from God and has to be used according to God’s will. One’s proper attitude toward power should be that of being a minister, a servant, not the author or owner, much less, a tyrant.
We have to find a continuing way of educating everyone about the nature and purpose of power. We have to actively inculcate the proper attitudes and dispositions, especially rectitude of intention.
We have to be aware that we are doing God’s work even as we pursue our earthly activities. These are not purely earthly as in being strictly politics. They can and should be part of God’s designs.
Aside from being competent, we need to be humble always, conscious that we are mere servants and instruments though vested with the dignity of being God’s children. We have to be prudent, more of the spirit than of the flesh and of the world.
We have to continually practice detachment, seeing to it that our heart is fully attuned to God’s will. We should not allow the many privileges and perks given to holders of power to spoil us.
We have to learn to distinguish in the course of using power between what is of absolute value that has to be upheld always, and what is of relative value that can be open to many interpretations and therefore should be respected even as we try to make a consensus.
Problems start when people fail to recognize the source and aim of power, and then develop the corresponding inappropriate attitudes and habits. Worse, without God and on our own, we tend to weave a web of deceit that eventually will incriminate us.
We cannot underestimate the many dangers that threaten the proper use of power. First, we have right now an environment filled with bad examples of how power ought to be used.
There also are serious efforts now to discredit the role of God and of Christian morality in the use of power. The religious dimension is often viewed as irrelevant, an unnecessary burden, a mere luxury that can be discarded anytime.
That’s why we have many reasons to embark on a systematic campaign to clarify the issue on the use of power. This is an urgent call of our times.
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