Tuesday, April 4, 2017

Consider the temperament also

IT’S one factor among many others that we need to consider
if we want to make our relations with others more human and Christian.
It’s not even the most important one, but it is basic and should not
be ignored. It may not define the person definitively, but it
certainly can describe him well and can guide us on how to deal with
him.

            One definition of temperament, as found in the Internet,
is “an individual's characteristic level of emotional excitability or
intensity and is typically recognized within the first few weeks after
birth. It is often assumed to be an early indication of personality,
though personality combines temperament with experiences to shape
life-long traits.”

            Another Internet description of temperament as contrasted
to personality is the following: “Temperament refers to a set of
innate or inborn traits that organize a child's approach to the world,
while personality is what arises within the individual.”

            Getting to know the different kinds of temperament is
important if we consider that we are always a unity of body and soul.
And temperament precisely refers to our traits and dispositions that
affect both the body and soul. If we have to be simplistic about it,
temperament can be likened to a bridge between our body and our soul.

            Thus, in guiding souls, as priests and others do, it’s
important that at least a basic knowledge of the different
temperaments is most helpful. Confessors and spiritual directors
especially, should adapt themselves to the people, since they need to
be all things to all men. They should know how to deal with others as
they are, without forgetting to help them to be how they should be.

            Obviously, we need to know our own temperament also so
that we would know how to approach the others with their own
temperaments. It can indeed be a disaster if not knowing our own
temperament and that of the others, we make wrong moves and
inappropriate questions and comments when talking with them. Instead
of helping people, we can be harming them.

            Of course, no temperament is perfect. But it’s good to
know the different kinds and discern their strengths and weaknesses.
That way, we would know what to reinforce and what to play down. This
is a tricky business that would require constant assessment and
discernment.

            As more or less articulated scientifically, there are four
basic temperaments: the choleric, the sanguine, the melancholic and
the phlegmatic. Generally, the choleric type tends to be domineering
and controlling. He is the most insensitive, argumentative and
persuasive, impetuous and impulsive.

            The sanguine temperament is typically impulsive and
pleasure-seeking. He is the talker and is very expressive, sociable
and charismatic, very outgoing, but prone to disorder.

            The melancholic is typically introverted and thoughtful.
They are analytical and cautious. They are prone to be perfectionists
and fault-finders. They can have deep love for others.

            The phlegmatics are fundamentally relaxed and quiet,
ranging from warly attentive to lazily sluggish. They strive for
greater self-knowledge. But they can be selfish, self-righteous. They
can resist change and be indifferent.

            We certainly can be a mixture of all these, but one of
them is dominant.


Sunday, April 2, 2017

Revisiting the priesthood

ON the occasion of the Chrism Mass which normally is
celebrated in the morning of Holy Thursday, it might be a good idea to
revisit the nature, importance and relevance of the priesthood which
unquestionably plays an indispensable role in the Church.

            There in that Mass which celebrates the anniversary of the
institution of the sacrament of Holy Orders, the whole clergy of the
diocese, led by its bishop, concelebrate and renew their priestly
promises.

            “Are you resolved to be more united with the Lord Jesus
and more closely conformed to him, denying yourselves and confirming
those promises about sacred duties towards Christ’s Church which,
prompted by love of him, you willingly and joyfully pledged on the day
of your priestly ordination?”

            That would be the first question the bishop would ask his
priests, and the second one is: “Are you resolved to be faithful
stewards of the mysteries of God in the Holy Eucharist and the other
liturgical rites and to discharge faithfully the sacred office of
teaching, following Christ the Head and Shepherd, not seeking any
gain, but moved only be zeal for souls?”

            These are the questions that we, priests, should answer
with utmost conviction, aware also that they require a continuing
effort to fulfill these promises with increasing love and generosity.
The priesthood is a never-ending, lifelong adventure of faithfulness
that demands endless efforts and sacrifice. Nothing less than genuine
personal sanctification is required here.

            I would like to ask everyone to pray for all priests so
that we, your priests, would be up to the demands of priesthood as we
accompany the people with our ministry in utmost fidelity to our
vocation as well as openness and versatility to the changing
circumstances and conditions of the world.

            I know that there are quarters who are asking if the
current model of priesthood as articulated fundamentally in the
Tridentine times and simply given “cosmetic” modifications, is still
relevant.

            They point to the dwindling of men entering the seminary,
the deterioration of the qualities of these men, plus the increasing
number of defections from the priesthood, as bases for their
questioning.

            Of course, this is an issue that has to be given due
attention. But what I can say is that we go through this issue very
slowly and with a lot of prudence. We have to know what can and should
change in the formation of priests and what should not change.

            To be sure, we already know what the identity of the
priest is, what his ministry involves, etc. We just have to figure out
how these essential things of the priesthood can be made to
effectively engage with the current and changing conditions.

            We need to look into the personal and collective means of
formation of the priests and seminarians. These definitely have to
continue to be updated, and the inputs of everyone as to how this can
be done should always be welcome.

            For now, what I can say is that priests should tighten
their identification with Christ as priest, take their continuing
formation seriously, and wage a never-ending process of personal
spiritual struggle and conversion.


Saturday, April 1, 2017

Rising from the dead

THE story of Christ raising Lazarus to life again (cfr Jn
11,1-45) is a poignant reminder that all of us also need to rise from
the dead, that is, the death of sin and its many dangers and threats
that continually hound us all throughout our life.

            Only Christ can raise us from such death. But we somehow
need to dispose ourselves to such intervention of Christ, either
personally or, if not possible, with the help of our friends.

            In the latter case, we have to remind ourselves that if we
have the possibility we should help others get to Christ for them to
receive such intervention of Christ. We have to be instruments to
their rising from the death of sin by bringing them to Christ.

            Yes, we have to work on our continuing conversion, ours
and that of others. That’s because conversion is a necessity for us,
since no matter how good we feel we are or how good we have been doing
so far, we cannot deny the fact that deep in our heart there is always
a fundamental choice we have to make every step of our life between
good and evil, between God and us. And we often make the wrong choice.

            We can never over-emphasize this need for our conversion
and renewal. In spite of our best intentions and efforts, we somehow
would find ourselves in some irregular, imperfect if not completely
sinful situation.

            If Adam and Eve, our first parents, still in their state
of original justice, managed to fall into sin, how much more us who
have been born already handicapped and wounded with original sin and
exposed to all sorts of temptations and sin in our earthly life.

            The Book of Proverbs tells us that “the just man falls
seven times, and rises again.” (24,16) And our spiritual warfares are
no trivialities, since “we wrestle not against flesh and blood, but
against principalities, against powers, against the rulers of the
darkness, against spiritual wickedness in high places.” (Eph 6,12)

            If we go to Christ begging for his mercy which he will
always give, we will be made new again like a new-born baby. St. Paul
tells us as much. “If anyone is in Christ, the new creation has come.
The old has gone, the new is here.” (2 Cor 5,17)

            But we may ask, what does it mean to be ‘in Christ,’ and
how does Christ make us new? What has his resurrection got to do with
our becoming a new creation? What does his resurrection contain that
it can make us new?

            These questions, I believe, can help us to have a finer
understanding of the process of our renewal, which actually is a
lifelong process for us and which we have to do continually.

            We need to renew because we tend to grow old and to die
spiritually. Bodily, of course, we cannot help but grow old and die
eventually. But spiritually, we are supposed to live in eternity, ever
young, new and fresh.

            We have to remind ourselves that what makes us old and
subject to death is sin, that is, when we detach ourselves from God
from whom we come and to whom we belong. We, who have been created in
God’s image and likeness and adopted children of his, are meant to
live our life with God who is eternal, ever new and never growing old.

            To make ourselves new again after we have fallen into sin
and thus putting ourselves in the system of getting old and dying, we
need to be forgiven, to receive God’s mercy.

            This is how we rise from the dead.