Of Church Life and Law

23/04/2022

𝗧𝗛𝗘 𝗢𝗙𝗧𝗘𝗡 𝗠𝗜𝗦𝗨𝗡𝗗𝗘𝗥𝗦𝗧𝗢𝗢𝗗 𝗔𝗡𝗗 𝗠𝗜𝗦𝗨𝗦𝗘𝗗 𝙋𝙍𝙄𝙉𝘾𝙄𝙋𝙇𝙀 𝙊𝙁 𝙎𝙀𝙋𝘼𝙍𝘼𝙏𝙄𝙊𝙉 𝙊𝙁 𝘾𝙃𝙐𝙍𝘾𝙃 𝘼𝙉𝘿 𝙎𝙏𝘼𝙏𝙀

[The PRINCIPLE OF SEPARATION OF CHURCH AND STATE is OFTEN MISUNDERSTOOD and therefore MISUSED TO SILENCE THE CHURCH ON POLITICAL MATTERS. Here is a reminder, without any presumption of offering anything new, of what BRIEFLY this principle is truly about.]

Question: 𝑺𝑯𝑶𝑼𝑳𝑫 𝑻𝑯𝑬 𝑪𝑨𝑻𝑯𝑶𝑳𝑰𝑪 𝑪𝑯𝑼𝑹𝑪𝑯 𝑰𝑵𝑽𝑶𝑳𝑽𝑬 𝑰𝑻𝑺𝑬𝑳𝑭 𝑰𝑵 𝑷𝑶𝑳𝑰𝑻𝑰𝑪𝑺 𝑶𝑹 𝑰𝑵 𝑻𝑯𝑬 𝑷𝑶𝑳𝑰𝑻𝑰𝑪𝑨𝑳 𝑳𝑰𝑭𝑬 𝑶𝑭 𝑻𝑯𝑬 𝑺𝑻𝑨𝑻𝑬 𝑰𝑵 𝑾𝑯𝑰𝑪𝑯 𝑰𝑻 𝑺𝑼𝑩𝑺𝑰𝑺𝑻𝑺?
Answer: 𝒀𝑬𝑺.

Those incorporated into the CHURCH through BAPTISM, namely, the BISHOPS, PRIESTS and LAY FAITHFUL, participate “in their own way” and “according to their particular condition” in Christ’s mission of sanctifying, teaching, and serving and governing. (c. 204 §1) While the Church is principally a spiritual reality, it is also organized as a HUMAN SOCIETY, subject to rights and obligations. (c. 204 §2) The Church as a society, whose MEMBERS ARE ON EARTH, fulfills its mission IN THE WORLD.

The baptized are called TO LIVE THEIR FAITH ALWAYS AND EVERYWHERE, for faith cannot be separate from life.

Mandated to TEACH and to PERMEATE THE TEMPORAL ORDER with the SPIRIT OF THE GOSPEL, “[t]he Church has the RIGHT always and everywhere TO PROCLAIM MORAL PRINCIPLES, even in respect of the SOCIAL ORDER (or in matters relating to POLITICS), and TO MAKE JUDGEMENTS ABOUT ANY HUMAN MATTER in so far as this is REQUIRED BY FUNDAMENTAL HUMAN RIGHTS OR THE SALVATION OF SOULS.” (c. 747 §2)

Since the members of the Church also belong to the civil society or are CITIZENS OF THE STATE, they, together with other non-Catholic citizens, are subjects of rights and obligations in the civil order. If the individual citizens of the State are free and not restrained to express their views on political matters, so should BISHOPS, PRIESTS AND THE LAY FAITHFUL alike as citizens be AT LIBERTY and NOT BE DENIED THEIR RIGHT TO STATE THEIR POLITICAL THOUGHTS AND OPINIONS. As for those who possess the legitimate authority, power or competence to teach in the name of the Church, e.g., the Bishops, they do not go beyond their authority, power or competence when they MAKE JUDGEMENT ON THE POLITICAL SITUATION BASED ON MORAL PRINCIPLES AND THE GOSPEL VALUES or when they simply COMMENT OR ISSUE STATEMENTS ON POLITICIAL ISSUES.

Certainly, the Church would naturally oppose policies and views in the political sphere that seriously contradict its teachings. Thus, the Church is NOT MEDDLING IN POLITICS when it INVOLVES ITSELF in MORAL ISSUES such as marriage, divorce, mining and extrajudicial killings that become subjects of heated political debate. In such situations, and when power is abused, the Church CANNOT BE SILENT NOR BE NEUTRAL.

If the CHURCH LIMITS ITS INVOLVEMENT IN POLITICS, i.e., CLERICS, namely, bishops, priests and deacons, being PROHIBITED FROM ASSUMING PUBLIC OFFICE whenever it means sharing in the exercise of civil power (c. 285 §3), or ENGAGING IN PARTISAN POLITICS since they are to foster among people peace and harmony, unless perhaps the common good requires it (See c. 287 §1), or HAVING AN ACTIVE PART IN POLITICAL PARTIES (c. 287 §2), it is ITS CONSCIOUS CHOICE as expressed in its laws. The clergy are “NOT TO INTERVENE DIRECTLY IN THE POLITICAL STRUCTURING AND ORGANIZATION OF SOCIAL LIFE” (CCC 2442); direct involvement is the role of the lay faithful. It is the CHURCH itself, NOT THE STATE, that hangs that invisible wall between itself and the STATE.

Question: 𝑫𝑶𝑬𝑺𝑵’𝑻 "𝑻𝑯𝑬 𝑷𝑹𝑰𝑵𝑪𝑰𝑷𝑳𝑬 𝑶𝑭 𝑺𝑬𝑷𝑨𝑹𝑨𝑻𝑰𝑶𝑵 𝑶𝑭 𝑪𝑯𝑼𝑹𝑪𝑯 𝑨𝑵𝑫 𝑺𝑻𝑨𝑻𝑬" 𝑷𝑹𝑶𝑯𝑰𝑩𝑰𝑻 𝑪𝑯𝑼𝑹𝑪𝑯 𝑳𝑬𝑨𝑫𝑬𝑹𝑺 𝑻𝑶 𝑰𝑵𝑽𝑶𝑳𝑽𝑬 𝑻𝑯𝑬𝑴𝑺𝑬𝑳𝑽𝑬𝑺 𝑰𝑵 𝑷𝑶𝑳𝑰𝑻𝑰𝑪𝑺?
Answer: 𝑵𝑶.

Article II of the 1987 PHILIPPINE CONSTITUTION, which declares Principles and State Policies, states as a principle in Section 6 the INVIOLABILITY OF THE SEPARATION OF CHURCH AND STATE.

But the principle of separation of Church and State is AN INJUNCTION OF THE STATE DIRECTED TO ITSELF, and not to the Church. It is not about the State limiting or prohibiting the Church from participating in the political life of the State, but IT IS ABOUT THE STATE LIMITING OR PROHIBITING ITSELF FROM INTERFERING IN CHURCH LIFE.

By all means, BISHOPS AND PRIESTS should, as it is their constitutional right as CITIZENS OF THE STATE and as it is their obligation as FAITHFUL OF THE CHURCH, involve themselves in politics. It would be a violation of State law if their exercise of such right were restrained.

The Principle of Separation of Church and State simply means that:

1. The State is PROHIBITED from ESTABLISHING AN OFFICIAL RELIGION and from USING PUBLIC MONEY TO SUPPORT SUCH RELIGION.
2. The State CANNOT INTERFERE IN and CONTROL THE AFFAIRS OF THE CHURCH.
3. The State GUARANTEES RELIGIOUS FREEDOM or THE FREE EXERCISE OF RELIGION, that is, the practice of faith without fear of government control or interference, and even the non-election of any religion at all.

In a few words, it guarantees a free Church in a free State.

IT IS, THEREFORE, PREPOSTEROUS TO FORBID THE CHURCH, AND IN PARTICULAR THE BISHOPS AND PRIESTS, TO BE INVOLVED IN POLITICS USING THE PRINCIPLE OF SEPARATION OF CHURCH AND STATE.

The Church is always there to offer its help towards the COMMON GOOD OF ALL.

22/05/2020

DISCIPLINE OR THE LACK OF IT

[Fr. Nolasco M. Pascua, Jr., JCL
May 22, 2020]

Before I question the necessity of imposing, maintaining and extending lockdowns and quarantines, I ought to ask myself: “Do I have discipline?”

Why lockdowns and quarantines are the rule of the day seems to be an index to our collective weakness in willingly obeying rules or orders and difficulty in looking beyond ourselves.

Rules or orders are given not simply to be blindly obeyed but to tell us what is or is not permitted to do to protect the common good. They advise us about how best we can conduct ourselves in a particular situation. Far from being restrictive, they guide us in the proper exercise or enjoyment of our liberties. When we individually submit ourselves to a certain principle that would regulate the way we act and behave accordingly, we establish order and harmony, a situation where legitimate authority is shown respect and concern for fellowmen developed.

Discipline is not acquired overnight. It is a product of consistently behaving oneself and doing things according to a common standard, subordinating one’s will, convenience and entitlements to create the more beautiful picture of the common good. One can be said to be disciplined if he or she displays the facility of following a prescribed conduct, whether or not the act is done under scrutinizing eyes or enforced by a punitive implement.

There is reason to state that we have not yet acquired the discipline that would not necessitate the enforcement of a lockdown or a quarantine in a health emergency such as this coronavirus pandemic. Not all of us have a firm grasp of the dangers posed by the virus. Not all of us are willing to give up our opinions as if not to give way to the legitimate authority to execute its plan of action. Not all of us are ready to prioritize the safety of all over the fulfillment of our personal desires. Perhaps, not all of us recognize and acquiesce to the good for which rules and orders are, in the first place, given. Discipline entails obedience to authority from whom emanate rules and orders for the good of society as well as attention to individual members to be benefited by such obedience.

But having been informed of the virulence, transmissibility and fatalness of the coronavirus and its disease and the necessity of observing a certain public health standard: Do I practice frequent and proper handwashing and proper cough etiquette, as I believe them to be the first line of defense against contraction of the disease? Do I maintain prescribed physical or social distancing, aware that contagion is possible even through asymptomatic persons? Do I follow conscientiously the imposed quarantine protocol, never seeking to find my way through the restrictions by whatever manner? Do I wear the required face mask when I leave the house, if permitted, not simply to demonstrate compliance at checkpoints?

In this pandemic, discipline means one’s capacity to rein oneself towards the common good of curbing contagion, having the curve flattened, keeping one another protected and healthy, by following a prescribed manner of behaving. Going back to the original question: Do I have the discipline that warrants the lifting of the lockdown or discontinuation of the quarantine protocol? Can our authority and the society at large trust me to obey rules or orders carefully once they are promulgated and be consistent in my obedience until a cure or vaccine is available? 🔘

28/03/2020

THE FORGIVENESS OF SINS IN THE CURRENT CORONAVIRUS PANDEMIC

[Fr. Nolasco M. Pascua, Jr., JCL
St. Michael the Archangel Parish Office
Currimao, Ilocos Norte
March 28, 2020]


The Church is rich with Christ’s divine gifts. Such abundance, however, does not preclude the exposure of her faithful to temptation and cannot restrain them from falling into sin. While her holiness is professed, her faithful are constantly in need of purification, of forgiveness.

As willed by Christ, the Church is to be the sign and instrument of such purification, of the forgiveness and reconciliation that Christ obtained for us at the price of his blood. The power of absolution has been entrusted to the Church’s apostolic ministry, which Christ charged with the "ministry of reconciliation".

The Sacrament of Penance is a tremendous gift of God to us, the faithful of the Church. Through it, we can be purified or forgiven of any sin that we commit after Baptism. We are reconciled with God and recover the grace of friendship with him.

I. HOW DO WE OBTAIN FORGIVENESS FOR OUR SINS?

1. Through the Sacraments

a. The Sacrament of Penance (c. 959)

For a valid celebration of the sacrament, (hence, to obtain the forgiveness of sins), three things are necessarily required of the penitent:

i. contrition or sorrow for the sins committed

ii. confession of sins to the minister, e.g. a priest (who gives absolution)

iii. resolution to satisfy for sin, to improve one’s life and to repair the damage done (c. 981)

b. The Sacrament of the Eucharist

“As bodily nourishment restores lost strength, so the Eucharist strengthens our charity, which tends to be weakened in daily life; and this living charity WIPES AWAY VENIAL SINS.” (CCC 1394)

c. The Anointing of the Sick

“If the [sick person] has committed sins, he will be forgiven.” (CCC 1520; Jas 5:15)

“The Council of Trent declared its divine institution and explained what is given in the Epistle of Saint James concerning the Sacred Anointing, especially with regard to the reality and effects of the sacrament: ‘This reality is in fact the grace of the Holy Spirit, whose anointing TAKES AWAY SINS, if any still remain to be taken away, and the remnants of sin; it also relieves and strengthens the soul of the sick person, arousing in him a great confidence in the divine mercy, whereby being thus sustained he more easily bears the trials and labors of his sickness, more easily resists the temptations of the devil 'lying in wait' (Gen. 3:15).’” (Ap. Con. Sacram Unctione Infirmorum, 1972)

2. Through Non-Sacramental Ways

a. Perfect Contrition

“When it arises from a love by which God is loved above all else, contrition is called "perfect" (contrition of charity). Such contrition REMITS VENIAL SINS; it also OBTAINS FORGIVENESS OF MORTAL SINS if it includes the firm resolution to have recourse to sacramental confession as soon as possible.” (CCC 1452)

II. HOW IS THE SACRAMENT OF PENANCE CELEBRATED?

There are two ways by which the Sacrament of Penance may be celebrated:

1. Ordinarily (c. 960)

With reference to the Rites of Penance in the Order of Penance, (a) the rite of reconciliation of individual penitents and (b) the rite of reconciliation of several penitents with individual confession and absolution, are the only normal ways of celebrating the sacrament. It is a “one penitent to one confessor” matter.

The absolution given INDIVIDUALLY entails the penitent’s:

i. contrition (which presupposes examination of conscience);

ii. having the resolution to satisfy for sin, to reform one’s life and to repair any scandal caused; and,

iii. integral or complete confession [c. 988: “All grave sins after baptism, (in kind and number)”: Sins which have not been confessed in an individual confession must be identified, and the number of times each one was committed must be mentioned as far as this is reasonably possible. Sins which have been pardoned after a “perfect contrition” as well as those which have been inadvertently and inculpably omitted in a previous confession, must also be confessed. As far as “matter” is concerned, grave sins are “necessary” while venial sins are “sufficient”.]

2. Extraordinarily (c. 961)

With reference to the Rites of Penance in the Order of Penance, (c) the rite of reconciliation of several penitents with general confession (i.e. no prior individual confession) and absolution, is used only in cases of grave necessity, as when

i. there is danger of death and there is not enough time for the confessor or confessors to hear the confessions of individual penitents. (§1)

ii. there exists a grave necessity, “that is, when in view of the number of penitents, there are not enough confessors available to hear the confessions of individuals properly within a suitable period of time in such a way that the penitents are forced to be deprived for a long while of sacramental grace or holy communion through no fault of their own.” (§2)

For the valid reception of GENERAL absolution (c. 962 §1), the penitent must have:

i. proper disposition (c. 987: “… [The penitent] must be disposed in such a way that, rejecting sins committed and having a purpose of amendment, the person is turned back to God. In other words, there is examination of conscience, contrition and purpose of amendment.)

ii. resolution to go to confession in due time or as soon as possible (c. 963)

It is the duty of the confessor imparting general absolution to INSTRUCT the penitents about the internal disposition that they must possess and to ensure that each makes an act of contrition.

It is necessary, as a matter of universal law, that in the celebration of the sacrament, whether ordinarily or extraordinarily, THE CONFESSOR IS TO BE PHYSICALLY PRESENT TO THE PENITENTS RECEIVING ABSOLUTION. This, therefore, absolutely precludes the hearing of confessions and granting of sacramental absolution via a phone call or video call. THE CONFESSOR CANNOT GRANT A GENERAL ABSOLUTION TO PENITENTS WHO ARE NOT PHYSICALLY PRESENT.

III. ARE THERE EXCEPTIONS TO THE “ORDINARY WAY” OF CELEBRATING THE SACRAMENT OF PENANCE, OR MAY A PENITENT BE EXCUSED FROM MAKING AN INDIVIDUAL AND INTEGRAL OR COMPLETE CONFESSION?

Clearly, there are two exceptions:

1. the GENERAL ABSOLUTION mentioned in Canon 961, and

2. the possibility of an act of PERFECT CONTRITION taught by the Council of Trent and provided for in the Church’s Catechism.

These are exceptional and are justified only in cases of PHYSICAL AND MORAL IMPOSSIBILITY (c. 960). “Physical impossibility” exists where there is imminent danger of death and no confessor is available. “Moral impossibility” exists where, for example, the penitent fears with justification that integral or complete confession could harm himself or some other person.

IV. HOW CAN FORGIVENESS BE OBTAINED IN THE CURRENT CORONAVIRUS PANDEMIC?

The Coronavirus has created extraordinary circumstances for the Church in many parts of the world. With the imposition of community quarantines and even the enforcement of lockdowns to prevent contagion, churches, chapels and oratories are closed, and priests are not easily available. This situation clearly does not permit the communal and the normal ways of celebrating the sacraments. As regards the Sacrament of Penance, many of the faithful are unable to go to individual confession. Despite this, the Church reminds the faithful that the mercy of God is always accessible to them.

Cardinal Mauro Piacenza, head of the Apostolic Penitentiary, mindful of the seriousness of the current circumstances, said, in his Note on the Sacrament of Reconciliation in the current pandemic issued on March 19, 2020, “Even in the time of COVID-19, the Sacrament of Reconciliation is administered in accordance with universal canon law and with the provisions of the Ordo Paenitentiae.”[1] This means that INDIVIDUAL CONFESSION AND ABSOLUTION remains the ordinary way in which the faithful should receive the sacrament during the pandemic.

In an interview, the cardinal, identifying other possible ways to celebrate the sacrament, said, “GENERAL ABSOLUTION, without confession, can always be given in imminent danger of death, or — the Code of Canon Law states — in cases of "grave necessity". As Apostolic Penitentiary we have made it clear that, especially in the places most affected by the contagion and until the phenomenon has ceased definitively, cases of grave necessity occur.”[2]

The cardinal also recalled “the importance of the ACT OF CONTRITION when one is unable to confess. It is a possibility mentioned in the Catechism of the Catholic Church: the examination of conscience and the recitation of the Act of Sorrow, a true contrition accompanied by the intention not to sin anymore and to go to the confessional as soon as it is possible, are pleasing to God, reconcile us with Him and obtain the forgiveness of sins.”[3]

Earlier, in his homily at the mass at Santa Marta on Friday, March 20, the Holy Father Pope Francis, speaking about confession when a priest is not available, said:

“… [M]any people today would tell me, ‘Father, where can I find a priest, a confessor, because I can’t leave the house? And I want to make peace with the Lord, I want him to embrace me, I want the Father’s embrace.' Do what the Catechism (of the Catholic Church) says. It is very clear: If you cannot find a priest to confess to, speak directly with God, your Father, and tell him the truth. Say, ‘Lord, I did this, this, this. Forgive me,’ and ask for pardon with all your heart. Make an ACT OF CONTRITION, and promise God, ‘I will go to confession afterward, but forgive me now.’ And immediately you will return to a state of grace with God.”[4]

Thus, in the current Coronavirus pandemic, THE MODES FOR OBTAINING FORGIVENESS FOR SINS REMAIN ESSENTIALLY THE SAME, namely:

1. SACRAMENTALLY

a. The Sacrament of Penance

i. ordinary way: individual confession and absolution

- TO BE USED WHERE POSSIBLE

ii. extraordinary way: general absolution without prior individual confession

- CORONAVIRUS PANDEMIC JUSTIFIES ITS USE {Cardinal Piacenza clarified: “… [I]t is always up to the diocesan bishop to determine, in the territory of his own ecclesiastical circumscription and with regard to the level of pandemic contagion, the cases of grave necessity in which it is lawful to IMPART THE COLLECTIVE ABSOLUTION: for example, AT THE ENTRANCE OF HOSPITAL WARDS, where the infected faithful in danger of death are hospitalized, using as far as possible and with the appropriate precautions the means of amplifying the voice so that absolution may be heard."[5]}

Again, THE CONFESSOR IS TO BE PHYSICALLY PRESENT TO THE PENITENTS RECEIVING ABSOLUTION. HE CANNOT GRANT A GENERAL ABSOLUTION TO PENITENTS WHO ARE NOT PHYSICALLY PRESENT.

b. The Sacraments of the Eucharist and of Anointing

- TO BE CELEBRATED WHERE POSSIBLE

2. THROUGH NON-SACRAMENTAL MEANS

a. Perfect contrition

- RECOMMENDED WHEN A CONFESSOR IS INACCESSIBLE

Nevertheless, during these times when there are factors causing inaccessibility of the Sacrament of Penance the ordinary way, the EXTRAORDINARY MEANS, i.e. GENERAL ABSOLUTION without prior individual confession and PERFECT CONTRITION, already available in the Church, are HIGHLIGHTED.


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[1] Note from the Apostolic Penitentiary on the Sacrament of Reconciliation in the current pandemic, 20.03.2020. http://press.vatican.va/content/salastampa/en/bollettino/pubblico/2020/03/20/200320d.html. Last checked, March 28, 2020.

[2] https://www.vaticannews.va/en/vatican-city/news/2020-03/cardinal-piacenza-indulgences-a-mantle-of-mercy-in-crisis.html. Last checked, March 28, 2020.

[3] Ibid.

[4] https://cruxnow.com/vatican/2020/03/if-you-cant-go-to-confession-take-your-sorrow-directly-to-god-pope-says/. Last checked, March 28, 2020.

[5]
Note from the Apostolic Penitentiary.

The gravity of the present circumstances calls for reflection on the urgency and centrality of the Sacrament of Reconciliation, together with some necessary clarifications, both for the lay faithful and for ministers called to celebrate the Sacrament.

27/03/2020

SPECIAL INDULGENCES GRANTED TO THE FAITHFUL IN THE CURRENT CORONAVIRUS PANDEMIC
March 20, 2020

[Fr. Nolasco M. Pascua, Jr., JCL
St. Michael the Archangel Parish Office
Currimao, Ilocos Norte
March 27, 2020]

I. WHO GRANTS THE INDULGENCES?

“The Apostolic Penitentiary, ex auctoritate Summi Pontificis [by the authority of the Supreme Pontiff], trusting in the word of Christ the Lord and considering with a spirit of faith the epidemic currently underway, to be lived in a spirit of personal conversion, grants the gift of Indulgences.”

II. WHAT INDULGENCES ARE GRANTED?

“The Plenary Indulgence is granted to the faithful.”

III. WHAT IS A PLENARY INDULGENCE?

Indulgences are partial or PLENARY according as they remove or cancel part or ALL of the temporal punishment due to sins already confessed and sacramentally forgiven.

To illustrate: Imagine a hole on the wall and the nail that created it. The nail is the sin, that once confessed and forgiven through sacramental confession, "is gone". However, the effect of the evil committed, the hole, remains, and that is what indulgence, so to speak, “closes”. Briefly, sacramental absolution cancels sins, while indulgence already eliminates the temporal punishment, from which one must be purified here on earth or after death in the state we call purgatory.

IV. WHO CAN SPECIFICALLY RECEIVE THE PLENARY INDULGENCE IN THE CURRENT PANDEMIC? WHAT ARE THE CONDITIONS FOR RECEIVING THE PLENARY INDULGENCE?

1. “The faithful suffering from Coronavirus, who are subject to quarantine by order of the health authority in hospitals or in their own homes”

{Those who are sick with COVID-19 and those who are quarantined because of the Coronavirus in the hospitals or in their homes}

Conditions:

a. a spirit of detachment from sin

b.1. joining or uniting themselves spiritually, through social media, to
i. the celebration of Holy Mass, or
ii. the recitation of the Holy Rosary, or
iii. the pious practice of the Way of the Cross, or
iv. other forms of devotion

b.2. ­OR if b.1. is not possible, by reciting, in their respective places (hospitals or homes), the Creed, the Lord’s Prayer, and a pious invocation to the Blessed Virgin Mary, for example, “Mary, Mother of God and of the Church, Health of the Sick and Help of Christians, our Advocate, pray for us”.

c. willingness to fulfil the usual conditions (sacramental confession, Eucharistic communion and prayer according to the Holy Father's intentions), as soon as possible

2. “Health care workers, family members and all those who, following the example of the Good Samaritan, exposing themselves to the risk of contagion, care for the sick of Coronavirus according to the words of the divine Redeemer: “Greater love has no one than this: to lay down one’s life for one’s friends” (Jn 15: 13)

{Those who assist the sick}

Conditions: same as for those who are sick

3. Those who “implore from Almighty God the end of the epidemic, relief for those who are afflicted and eternal salvation for those whom the Lord has called to Himself”

{Those who pray for the end of the pandemic, for the recovery of those afflicted and for the eternal rest of those who succumbed to the Coronavirus}

Conditions:

a. a spirit of detachment from sin

b.1. if it is possible, a visit to the Blessed Sacrament, or Eucharistic adoration

b.2. if it is not possible, reading the Holy Scriptures for at least half an hour, or the recitation of the Holy Rosary, or the pious exercise of the Way of the Cross, or the recitation of the Chaplet of Divine Mercy, wherever they may be

c. willingness to fulfil the usual conditions (sacramental confession, Eucharistic communion and prayer according to the Holy Father's intentions), as soon as possible.

4. “Those who find themselves unable to receive the Sacrament of the Anointing of the Sick and of the Viaticum, [are granted] Plenary Indulgence on the point of death”

{Those who are dying but unable to receive anointing, absolution from sins in sacramental confession, and viaticum}

Conditions:

a. due disposition

b. the habit of reciting some prayers during their lifetime (In such a case, the Church supplies for the three conditions ordinarily required for a plenary indulgence.)

c. the use of the crucifix or the cross recommended

)

[Please feel free to share.]

26/03/2020

My Reflection on the Annunciation in this time of the crisis

https://m.facebook.com/story.php?story_fbid=10222768743989396&id=1299001383

19/02/2019

27th Canon Law Society of the Philippines (CSLP) Annual Convention. February 18-21, 2019.

31/01/2019

The Catholic Bishops' Conference of the Philippines (CBCP), at the end of its 118th Plenary Assembly, released January 28 a pastoral statement signed by its president, Davao Archbishop Romulo G. Valles, and entitled "Conquering Evil with Good" that touched on the government's fight against illegal drugs and its proposal to lower the age of criminal liability. Here is MY SUMMARY (therefore, unofficial) of the pastoral statement.

CONQUERING EVIL WITH GOOD

“Do not be conquered by evil, but conquer evil with good.” (Romans 12:21)

The Catholic Bishops’ Conference of the Philippines (CBCP) apologized for maintaining rather lengthily their collective silence about many issues unsettling the country, not because they did not recognize the urgency to provide spiritual and pastoral guidance to the people but because they, too, needed time for prayer and discernment.

That the culture of violence has become so prevalent in the country is irrefutable; our moral fabric is gradually disintegrating. This is evidenced anew by the recent bombing of the Jolo cathedral which claimed the lives of many. Also, the bishops themselves have fallen victims to cruel words that pierce into the soul of the Catholic Church like sharp daggers, to which they only responded with silence and prayer.

While the right to freedom of conscience, religion and expression must be respected, no one has the license to insult other people’s faith, especially their core beliefs. In these times of anguish and sorrow, faith is the only thing that our people, especially the poor, can hold on to. The bishops owe it to them to guard this their source of hope and strength to continue living and working, their sustenance in their aloneness and defenselessness, wherever they are.

There is the admission of failures and shortcomings in preaching and explaining the faith and in witnessing. But such admission should only occasion the development of better ways of communicating the faith and the firmer commitment to correct and prevent abuses. It should in no way restrain the bishops from fulfilling their sacred mandate as shepherds to defend their flock, even when this demands that they be critical to the government.

The bishops clarified that they do not intend to interfere in the conduct of State affairs. But neither do they give up their prophetic role, and so are impelled to speak about the following issues: First, on the government’s fight against illegal drugs. The bishops respect the government’s duty to maintain law and order and to protect its citizens from lawless elements, and acknowledge illegal drugs as a menace to society that has to be curbed with the full force of the law. However, the war on drugs became cause for alarm when mostly poor people were brutally murdered on mere suspicion of being small-time drug users and peddlers while the big-time smugglers and drug lords went scot-free.

The bishops reminded that no human being in this world deserves to be treated as a ‘non-human’ and that the right of life of all must remain inviolable. This is because every human being is created in God’s image and likeness. An opponent of the government or a criminal or not, every person should be treated in a humane way.

Second, on the government’s position of lowering the age of criminal liability. The bishops appealed to legislators to reconsider the proposal to lower the minimum age of criminal responsibility from 15 years old, as this could cause greater harm to young Filipinos. "There is no way we can call ourselves a civilized society if we hold children in conflict with the law criminally liable. Children who get involved in crimes, such as those who are used as runners by adult drug pushers, do not deserve to be treated as criminals. They are victims that need to be rescued.”

The bishops taught that these issues should be considered from the perspective of mercy. The proof that indeed a society is civilized is its merciful treatment of the disadvantaged, the poor and the children. Man’s superiority over other creatures lies in his innate sensitivity and capacity to love, to be both just and merciful, to be genuinely concerned about the common good, among other things.

So, how do we conquer evil with good? Foremost, we relearn the core beliefs, principles and values of our faith and allow them to shape our conscience and motivate our decisions, like those concerning the choice of leaders, the exercise of our vocation as citizens, etc. Then, as St. Peter admonishes, we stay “sober and alert” especially when the enemy attacks “like a roaring lion, looking for someone to devour” (1 Peter 5:8). Lastly, as members of God’s flock, “we must learn to be brave, to stick together and look after one another. Let this moment be a time to pray, to be strong, wise, and committed.”

Peace be with you. We are aware that many of you have been wondering why your bishops have kept a collective silence over many disturbing issues, about which you may have felt you urgently needed our spiritual and pastoral guidance.