Linggo, Marso 31, 2013

Year C Easter Sunday


Year C Easter Sunday 31 March 2013

Sts. Peter and Paul Cathedral Parish Sorsogon City

          Today is Easter Sunday.  On Good Friday we remember how Jesus suffered and died on the Cross for our sake and for Love of us.  On Black Saturday we remember the death of God for the life of man and we wait for His coming again, His resurrection, as was prophesied and He Himself promised.  And so today, Easter Sunday, the promise is fulfilled, the prophecy is perfected, God died and rose up again and took man with Him.  God who became man now brings man to become God.
          The message of Easter Sunday is tremendous and worth repeating over and over again to us and by us to others.  Especially this Year of Faith, we have to know our faith’s celebrations and the whys of these rejoicings.  Jesus has conquered evil; He has conquered devil; He has conquered death.  Death has no more power over Him.  Jesus now makes us participants to this divine action.  It is His action, but He makes us partakers in this tremendous triumph.  Because He has conquered evil we took conquer evil in Him.  Because He has conquered devil, we conquer the evil one in Him.  Because Jesus conquered death, we conquer death in Him. For, truly, we are not only Christians of the Cross, but also and especially of the Resurrection.  For, truly, we are not only Christians of Good Friday, but also and especially of Easter Sunday.  For, truly we are children of the light and of life and not of darkness and of death.  We are Christians not only of sorrow but also and especially of joy.  We are Christians full of love, faith and hope and we are averse to despair because precisely Jesus has conquered.  We are Christians of the Cross and especially of the Resurrection.  Joy therefore is the characteristic of Christians and not moroseness.  Excitement therefore and zeal are our stamps not boredom and laziness.  Faith and hope therefore are our shields and in us there is never a room for gloom and despair.
          Now we are tasked by God and, really, by our own selves, by our own conviction, to spread to others this message.  With the message, we become messengers of the Good News to others, to our family members, to those close to us.  We can do so by our words, by our writings, but most especially we can do so by our attitude in life, by our gestures, by our lives.  Our hopefulness in spite of every hurdle and difficulty in life makes others see in us the joy of the Resurrection.  Our zeal and hard work in spite of division and opposition make others see in us the hope of the Resurrection.  Our hope and strength in spite of tragedies and chaos around us make others see in us the assurance and assistance of the Resurrection.  This message is so strong and so life-changing that those who hear it instantly become messengers of it.  The message of Resurrections makes you and me messengers of Resurrection to others.  Christ resurrected makes you and me resurrected persons too who will wish others to be resurrected too.
          Sisters and brothers, as one, let us thank God for sending His beloved Son so that we may be sons in the Son.  We thank Jesus for giving us His life in so wondrous way as when He gave us His life on the Cross.  We thank God the Father, the Son and the Holy Spirit for defeating the evil, the devil and death and so therefore we defeat them in Him.  And now we renew the promises we made through our parents and godparents when we were baptized and we make them our own, as we declare once again that we are now willing messengers of this message.  We wish to rise again as Jesus is risen and we wish others to participate in this divine life.  Amen.

Miyerkules, Marso 27, 2013

Lucas 23:43 NGONIAN MAN SANA MAIBA KA SAKO SA PARAISO


NGONIAN MAN SANA MAIBA KA SAKO SA PARAISO

          Enot, si Jesús tinuya-tuya kan mga fariseos, esribas asin mga kapadian.  Siya saindang ipinagadan sa mga kamot kan mga Romano, sa kurahaw kan mga Judío.  An mga Judío sa Dalan kan Cruz siya man saindang pinag-olog-olog.  Ngonian hanggan an mga criminal mismo sinda man nagtuya-tuya sa satong Kagurangnan si Cristo Jesús.  Naglalala asin mas naglalala an pasakit sa satuyang Dios, bako lang física pati man psicológica asin emotiva.  Bako lang mga hampak, pati mga insulto asin maraot asin makulog na mga tataramon.  Siisay an nag-defensa saiya, bako an saiyang mga discípulos asin apóstoles na nagkawarara sa saindang pagtakas para dai madamay sa pag-condena sa Maestro Jesús.    Bako kun siisay na nakadangog sa saiyang mga Marhay asin Nakakaligtas na mga Tataramon.  Bako kun siisay na mga nakahiling kan saiyang mga Milagro bilang Aki kan Dios.  An nagdefensa saiya saro man na parakasala, saro man na criminal.  An tawo dakulaon na kasalan an kayang maginibuan pero dakulaon man na karahayan an kayang ipahiling digdi sa ibabaw kan daga hanggang siya may buhay pa.  Sa karahayan boot kaining marhay na criminal bako lang paggiromdom an itinao saiya ni Jesús kun di kasiguraduhan kan buhay na daing kasagkoran.  Sobra sobra pa an itinao que sa saiyang hinagad.

          Mga tugang sa pagtubod, habang kita nabubuhay yaon an oportunidad na itinatao sa satuya kan satuyang Dios Ama na magbalik Saiya.  Yaon an pagkumpisal.  Yaon an pagpangadyie.  Yaon an pagsolsol asin pagbakle.  Buwa na arog na kita kaiyan asin dai na kita ki magiginibuan.  Buwa na kita tawo sana kaya ok lang na kita magkasala.  Buwa na puede na an puede na ta aram man kan Kagurangnan na kita maluya.  Hanggang kaya niato magbakle asin magsolsol, hanggang kaya niato an más pa sa ngonian, an más pa sa ginigibo niato ngonian, sige kita.  Ta hiling niato na an premio daing iba, asin nada menos que an buhay na daing kasagkoran.  Sa satuya man sasabihon kan satong Kagurangnan Jesús: NGONIAN MAN SANA MAIBA KA SAKO SA PARAISO.

Lunes, Marso 25, 2013

Hello Father Monday Edition 25 March 2013



Hello Father – DZGN SPIRIT FM 102.3 KHR – 25 March 2013 – Monday Topic: Holy Week

Host: Rev. Philippe.  Co-Host: Sis. Niña.  Guests: Brothers Mark and Joseph

Objectives:
To discuss Holy Week in general.
To discuss Holy Week, in particular the doctrinal and liturgical aspects of each Holy Day.
To answer some pertinent questions from our dear listeners.

20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon

20:02-20:05 OPENING SPIEL

20:05-20:15 BARETANG SIMBAHAN

Kan nakaagi na 21 de Marzo 2013 nag-ogma an bilog na Simbahan en particular an bilog na diócesis kan Sorsogon ta nadagdagan an bilang kan satuyang mga kapadian.  Salamat sa Dios ta padi na si Reverendo Mark Andrew Marbella y Sarmiento kan Pangpang, Ciudad kan Sorsogon.

Kan nakaagi na Domingo, Domingo de Ramos, nagpoon sa bilog na Simbahan an Semana Santa.  Binasa an bilog na historia kan Passion kan satong Paraligtas asin giniromdom an saiyang paglaog sakay sa sarong asno sa Ciudad kan Jerusalem sa Hosanna kan mga katawohan asin sa pagkaag ninda kan saindang mga alikboy asin langkoy sa aagihan kan Aki ni David.

Ngonian na aldaw asin sa aga, igwa ki Kumpisalang Bayan sa bilog na Vicariado kan Santos Pedro y Pablo.  Kaninang aga sa Fatima, kaninang hapon sa Cathedral.  Sa aga na aga sa Guinlajon, San Roque asin Buenavista.  Asin sa hapon sa Bacon.  Sinasadol an gabos na magkumpisal asin makipag-olian sa Kagurangnan ngonian na Semana Santa.

20:15-20:30 DISCUSSION: Objectives 1 and 2.

From http://www.newadvent.org/cathen/07435a.htm, as of 25 March 2013.

Holy Week is the week which precedes the great festival of theResurrection on Easter Sunday, and which consequently is used to commemorate the Passion of Christ, and the event which immediately led up to it. In Latin is it called hebdomada major, or, less commonly,hebdomada sancta, styling it he hagia kai megale ebdomas. Similarly, in most modern languages (except for the German word Charwoche, which seems to mean "the week of lamentation") the interval between Palm Sunday and Easter Day is known par excellence as Holy Week.

Antiquity of the celebration of Holy Week

From an attentive study of the Gospels, and particularly that of St. John, it might easily be inferred that already in Apostolic times a certainemphasis was laid upon the memory of the last week of Jesus Christ'smortal life. The supper at Bethania must have taken place on theSaturday, "six days before the pasch" (John 12:1-2), and the triumphant entry into Jerusalem was made from there next morning. OfChrist's words and deeds between this and His Crucifixion we have a relatively full record. But whether this feeling of the sanctity belonging to these days was primitive or not, it in any case existed in Jerusalem at the close of the fourth century, for the Pilgrimage of Ætheria contains a detailed account of the whole week, beginning with the service in the "Lazarium" at Bethania on the Saturday, in the course of which was read the narrative of the anointing of Christ's feet. Moreover, on the next day, which, as Ætheria says, "began the week of the Pasch, which they call here the "Great Week", a special reminder was addressed to the people by the archdeacon in these terms: "Throughout the whole week, beginning from to-morrow, let us all assemble in the Martyrium, that is the great church, at the ninth hour." The commemoration of Christ's triumphal entry into the city took place the same afternoon. Great crowds, including even children too young to walk, assembled on the Mount of Olives and after suitable hymns, and antiphons, and readings, they returned in procession to Jerusalem, escorting thebishop, and bearing palms and branches of olives before him. Special services in addition to the usual daily Office are also mentioned on each of the following days. On the Thursday the Liturgy was celebrated in the late afternoon, and all Communicated, after which the people went to the Mount of Olives to commemorate with appropriate readings andhymns the agony of Christ in the garden and His arrest, only returning to the city as day began to dawn on the Friday. On the Friday again there were many services, and in particular before midday there took place the veneration of the great relic of the True Cross, as also of the title which had been fastened to it; while for three hours after midday another crowded service was held in commemoration of the Passion of Christ, at which, Ætheria tells us, the sobs and lamentations of the people exceeded all description. Exhausted as they must have been, avigil was again maintained by the younger and stronger of the clergyand by some of the laity. On the Saturday, besides the usual offices during the day, there took place the great paschal vigil in the evening, with the baptism of children and catechumens. But this, as Ætheria implies, was already familiar to her in the West. The account justsummarized belongs probably to the year 388, and it is of the highest value as coming from a pilgrim and an eyewitness who had evidently followed the services with close attention. Still the observance of Holy Week as a specially sacred commemoration must be considerably older. In the first of his festal letters, written in 329, St. Athanasius of Alexandria speaks of the severe fast maintained during "those six holyand great days [preceding Easter Sunday] which are the symbol of thecreation of the world". He refers, seemingly, to some ancient symbolismwhich strangely reappears in the Anglo-Saxon martyrologium of King Alfred's time. Further he writes, in 331: "We begin the holy week of the great pasch on the tenth of Pharmuthi in which we should observe more prolonged prayers and fastings and watchings, that we may be enabled to anoint our lintels with the precious blood and so escape the destroyer." From these and other references, e.g., in St. Chrysostom, the Apostolic Constitutions, and other sources, including a somewhat doubtfully authentic edict of Constantine proclaiming that the public business should be suspended in Holy Week, it seems probable that throughout the Christian world some sort of observance of these six days by fasting and prayer had been adopted almost everywhere byChristians before the end of the fourth century. Indeed it is quite possible that the fast of special severity is considerably older, forDionysius of Alexandria (c. A.D. 260) speaks of some who went without food for the whole six days (see further under LENT). The week was also known as the week of the dry fast (xerophagia), while some of its observances were very possibly influenced by an erroneous etymology of the word Pasch, which was current among the Greeks. Pasch really comes from a Hebrew meaning "passage" (of the destroying angel), but the Greeks took it to be identical with paschein, to suffer.

Special observances of Holy Week

We may now touch upon some of the liturgical features which are distinctive of Holy Week at the present time. Palm Sunday comes first in order, and although no memory now remains in our Roman Missal of the supper at Bethany and the visit to the "Lazarium", we find from certainearly Gallican books that the preceding day was once known as "Lazarus Saturday", while Palm Sunday itself is still sometimes called by the Greeks kyriake tou Lazarou (the Sunday of Lazarus). The central feature of the service proper to this day, as it was in the time of Ætheria, is the procession of palms. Perhaps the earliest clear evidence of this procession in the West is to be found in the Spanish "Liber Ordinum" (see Férotin, "Monumenta Liturgica", V, 179), but traces of such a celebration are to be met with in Aldhelm and Bede as well as in the Bobbio Missal and the Gregorian Sacramentary. All the older ritualsseem to suppose that the palms are blessed in a place apart (e.g. some eminence or some other church of the town) and are then borne inprocession to the principal church, where an entry is made with a certain amount of ceremony, after which a solemn Mass is celebrated. It seems highly probable, as Canon Callewaert has pointed out (Collationes Brugenses, 1907, 200-212), that this ceremonial embodies a still livingmemory of the practice described by Ætheria at Jerusalem. By degrees, however, in the Middle Ages a custom came in of making a station, not at any great distance, but at the churchyard cross, which was often decorated with box or evergreens (crux buxata), and from here theprocession advanced to the church. Many details varying with the locality marked the ceremonial of this procession. An almost constant feature was, however, the singing of the "Gloria laus", a hymn probably composed for some such occasion by Theodulphus of Orléans (c. A.D. 810). Less uniformly prevalent was the practice of carrying the Blessed Sacrament in a portable shrine. The earliest mention of this usage seems to be in the customs compiled by Archbishop Lanfranc for themonks of Christ Church, Canterbury. In Germany, and elsewhere on the Continent, the manner of the entry of Christ was sometimes depicted by dragging along a wooden figure of an ass on wheels (the Palmesel), and in other places the celebrant himself rode upon an ass. In England and in many parts of France the veneration paid to the churchyard cross or to the rood cross in the sanctuary by genuflections and prostrations became almost a central feature in the service. Another custom, that of scattering flowers or sprays of willow and yew before the procession, as it advanced through the churchyard, seems to have been misinterpreted in course of time as a simple act of respect to the dead. Under the impression the practice of "flowering the graves" on Palm Sunday is maintained even to this day in many country districts of England andWales. With regard to the form of the blessing of the palms, we have in the modern Roman Missal, as well as in most of the older books, what looks like the complete Proper of a Mass — Introit, Collects, Gradual,Preface, and other prayers. It is perhaps not unnatural to conjecture that this may represent the skeleton of a consecration Mass formerly said at the station from which the procession started. This view, however, has not much positive evidence to support it and has been contested (see Callewaert, loc. cit.). It is probable that originally thepalms were only blessed with a view to the procession, but the laterform of benediction seems distinctly to suppose that the palms will be preserved as sacramentals and carried about. The only other noteworthy feature of the present Palm Sunday service is the reading of the Gospel of the Passion. As on Good Friday, and on the Tuesday and the Wednesday of Holy Week, the Passion, when solemn Mass isoffered, is sung by three deacons who impersonate respectively theEvangelist (Chronista), Jesus Christ, and the other speakers (Synagoga). This division of the Passion among three characters is very ancient, and it is often indicated by rubrical letters in early manuscriptsof the Gospel. One such manuscript at Durham, which supposes only two readers, can hardly be of later date than the eighth century. In earlier times Palm Sunday was also marked by other observances, notably by one of the most important of the scrutinies for catechumens(see CATECHUMEN, III, 431) and by a certain relaxation of penance, on which ground it was sometimes called Dominica Indulgentiae.

Tenebrae

The proper Offices and Masses celebrated during Holy Week do not notably differ from the Office and Mass at other penitential seasons and during Passion Week. But it has long been customary in all churches to sing Matins and Lauds at an hour of the afternoon or evening of the previous day at which it was possible for all the faithful to be present. The Office in itself presents a very primitive type in which hymns andcertain supplementary formulae are not included, but the most conspicuous external feature of the service, apart from the distinctive and very beautiful chant to which the Lamentations of Jeremias are sung as lessons, is the gradual extinction of the fifteen candles in the "Tenebrae hearse", or triangular candlestick, as the service proceeds. At the end of the Benedictus at Lauds only the topmost candle, considered to be typical of Jesus Christ, remains alight, and this is then taken down and hidden behind the altar while the final Miserere and collect are said. At the conclusion, after a loud noise emblematical of the convulsion ofnature at the death of Christ, the candle is restored to its place, and the congregation disperse. On account of the gradual darkening, the service, since the ninth century or earlier, has been known as "Tenebrae" (darkness). Tenebræ is sung on the evening of the Wednesday, Thursday, and Friday, the antiphons and proper lessons varying each day.

Maundy Thursday, which derives its English name from Mandatum, the first word of the Office of the washing of the feet, is known in theWestern liturgies by the heading "In Coena Domini" (upon the Lord'ssupper). This marks the central rite of the day and the oldest of which we have explicit record. St. Augustine informs us that on that day Massand Communion followed the evening meal or super, and that on this occasion Communion was not received fasting. The primitive conception of the festival survives to the present time in this respect at least, that the clergy do not offer Mass privately but are directed to Communicate together at the public Mass, like guests at one table. The Liturgy, as commemorating the institution of the Blessed Sacrament, is celebrated in white vestments with some measure of joyous solemnity. The "Gloria in excelsis" is sung, and during it there is a general ringing of bells, after which the bells are silent until the Gloria is heard upon Easter Eve (Holy Saturday). It is probable that both the silence of the bells and the withdrawing of lights, which we remark in the Tenebræ service, are to be referred to the same source — a desire of expressing outwardly the sense of the Church's bereavement during the time of Christ's Passionand Burial. The observance of silence during these three days dates at least from the eighth century, and in Anglo-Saxon times they were known as "the still days"; but the connection between the beginning of this silence and the ringing of the bells at the Gloria only meets us in the later Middle Ages. In the modern celebration of Maundy Thursdayattention centres upon the reservation of a second Host, which isconsecrated at the Mass, to be consumed in the service of thePresanctified next day. This is borne in solemn procession to an "altar of repose" adorned with flowers and lighted with a profusion of candles, the hymn "Pange lingua gloriosi corporis mysterium" being sung upon the way. So far as regards the fact of the consecration of an additionalHost to be reserved for the Mass of the Presanctified, this practice is very ancient, but the elaborate observances which now surround thealtar of repose are of comparatively recent date. Something of the samehonour used, in the later Middle Ages, to be shown to the "Easter Sepulchre"; but here the Blessed Sacrament was kept, most commonly, from the Friday to the Sunday, or at least to the Saturday evening, in imitation of the repose of Christ's sacred Body in the Tomb. For this purpose a third Host was usually consecrated on the Thursday. In the so-called "Gelasian Sacramentary", probably representing seventh-century usage, three separate Masses are provided for Maundy Thursday. One of these was associated with the Order of the reconciliation of penitents (see the article ASH WEDNESDAY), which for long ages remained a conspicuous feature of the day's ritual and is still retained in the Pontificale Romanum. The second Mass was that of theblessing of the Holy Oils, an important function still attached to this day in every cathedral church. Finally, Maundy Thursday has from an early period been distinguished by the service of the Maundy, or Washing of the Feet, in memory of the reparation of Christ for the Last Supper, as also by the stripping and washing of the altars (see MAUNDY THURSDAY).

Good Friday is now primarily celebrated by a service combining a number of separate features. We have first the reading of three sets of lessons followed by "bidding prayers". This probably represents a type ofaliturgical service of great antiquity of which more extensive survivals remain in the Gallican and Ambrosian liturgies. The fact that the reading from the Gospel is represented by the whole Passion according to St. John is merely the accident of the day. Secondly there is the "Adoration" of the Cross, equally a service of great antiquity, the earliest traces of which have already been noticed in connection with Ætheria's account of Holy Week at Jerusalem. With this veneration of the Cross are now associated the Improperia (reproaches) and thehymn "Pange lingua gloriosi lauream certaminis". The Improperia, despite their curious mixture of Latin and Greek — agios o theos;sanctus Deus, etc. — are probably not so extremely ancient as has been suggested by Probst and others. Although the earliest suggestion of them may be found in the Bobbio Misal, it is only in the Pontificale ofPrudentius, who was Bishop of Troyes from 846 to 861, that they are clearly attested (see Edm. Bishop in "Downside Review", Dec., 1899). In the Middle Ages the "creeping to the cross" on Good Friday was a practice which inspired special devotion, and saintly monarchs like St. Louis of France set a conspicuous example of humility in their performance of it. Finally, the Good Friday service ends with the so-called "Mass of the Presanctified", which is of course no real sacrifice, but, strictly speaking, only a Communion service. The sacred ministers, wearing their black vestments, go to fetch the consecrated Hostpreserved at the altar of repose, and as they return to the high altar thechoir chant the beautiful hymn "Vexilla regis prodeunt", composed byVenantius Fortunatus. Then wine is poured into the chalice, and a sort of skeleton of the Mass is proceeded with, including an elevation of theHost after the Pater Noster. But the great consecratory prayer of theCanon, with the words of Institution, are entirely omitted. In the earlyMiddle Ages Good Friday was quite commonly a day of generalCommunion, but now only those in danger of death may receive on that day. The Office of Tenebræ, being the Matins and Lauds of Holy Saturday, is sung on Good Friday evening, but the church otherwise remains bare and desolate, only the crucifix being unveiled. Suchdevotions as the "Three Hours" at midday, or the "Maria Desolata" late in the evening, have of course no liturgical character. (See also GOOD FRIDAY.)

The service of Holy Saturday has lost much of the significance and importance which it enjoyed in the early Christian centuries owing to the irresistible tendency manifested throughout the ages to advance the hour of its celebration. Originally it was the great Easter vigil, or watch-service, held only in the late hours of the Saturday and barely terminating before midnight. To this day the brevity of both the EasterMass and the Easter Matins preserves a memorial of the fatigue of that night watch which terminated the austerities of Lent. Again theconsecration of the new fire with a view to the lighting of the lamps, thebenediction of the paschal candle, with its suggestions of night turned into day and its reminder of the glories of that vigil which we know to have been already celebrated in the time of Constantine, not to dwell upon the explicit references to "this most holy night" contained in theprayers and the Preface of the Mass, all bring home the incongruity of carrying out the service in the morning, twelve hours before the Easter "vigil" can strictly speaking be said to have begun. The obtaining andblessing of the new fire is probably a rite of Celtic or even pagan origin, incorporated in the Gallican Church service of the eighth century. The magnificent "Praeconium Paschale", known from its first word as the "Exsultet", was originally, no doubt, an improvisation of the deaconwhich can be traced back to the time of St. Jerome or earlier. TheProphecies, the Blessing of the Font, and the Litanies of the Saints are all to be referred to what was originaly a very essential feature of theEaster vigil, viz., the baptism of the catechumens, whose preparation had been carried on during Lent, emphasized at frequent intervals by the formal "scrutinies", of which not a few traces are still preserved in our Lenten liturgy. Finally, the Mass, with its joyous Gloria, at which thebells are again rung, the uncovering of the veiled statues and pictures, the triumphant Alleluias, which mark nearly every step of the liturgy, proclaim the Resurrection as an accomplished fact, while the VesperOffice, incorporated in the very fabric of the Mass, reminds us once more that the evening was formerly so filled that no separate hour was available to complete on that day the usual tribute of psalmody. Strictly speaking, Holy Saturday, like Good Friday, is "aliturgical", as belonging to the days when the Bridegroom was taken from us. Of this a memorial still remains in the fact that, apart from the one much anticipated Mass, the clergy on that day are not free either to celebrate or to receive Holy Communion.

Sources

PUNKER in Kirchenlexikon, s.v. Charwoche; CABROL, Le Livre de la Priere Antique (Paris, 1900), 252-57; THURSTON, Lent and Holy Week (London, 1904); MARTENE, De Antiquis Ecclesiae Ritibus, III; KUTSCHKER, Die heiligen Gebrauche (1842); DUCHESNE, Christian Worship (tr., London, 1906); CANCELLIERI, Settimana Santa (Rome, 1808); KELLNER, Heortology (Tr., London, 1908); VENABLES on Holy Week and other articles in Dict. of Christ. Antiq. The articles on various points of detail, such as, e.g., that of CANON CALLEWAERT on Palm Sunday in the Collationes Brugenses (1906) or that of EDMUND BISHOP in Proceedings of the Society of St. Osmund, are too numerous to specify here.

About this page

APA citation. Thurston, H. (1910). Holy Week. In The Catholic Encyclopedia. New York: Robert Appleton Company. Retrieved March 25, 2013 from New Advent:http://www.newadvent.org/cathen/07435a.htm
MLA citation. Thurston, Herbert. "Holy Week." The Catholic Encyclopedia. Vol. 7. New York: Robert Appleton Company, 1910. 25 Mar. 2013<http://www.newadvent.org/cathen/07435a.htm>.
Transcription. This article was transcribed for New Advent by Thomas M. Barrett. Dedicated to Fr. Dale P. Waddill.
Ecclesiastical approbation. Nihil Obstat. June 1, 1910. Remy Lafort, S.T.D., Censor.Imprimatur. +John Cardinal Farley, Archbishop of New York.

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER

20:59-21:00 PROGRAM JINGLE

Linggo, Marso 24, 2013

HOLY WEEK SCHEDULE STS. PETER AND PAUL CATHEDRAL PARISH SORSOGON CITY

PALM SUNDAY
4:30 AM HOLY MASS
6 AM BLESSING OF PALMS HOSANNA PROCESSION CONCELEBRATED MASS
9 AM HOLY MASS
3 PM HOLY MASS
5 PM HOLY MASS
6 PM PROCESSION IN HONOR OF JESUS, THE NAZARENE

HOLY MONDAY
5:15 AM HOLY MASS
6 AM HOLY MASS
1 PM KUMPISALANG BAYAN
5:15 PM HOLY MASS

HOLY TUESDAY
5:15 AM HOLY MASS
6 AM HOLY MASS
5:15 PM HOLY MASS
6 PM RECOLLECTION

HOLY WEDNESDAY
5:15 AM HOLY MASS
6 AM HOLY MASS
5:15 PM HOLY MASS
6 PM PROCESSION IN HONOR OF OUR LADY OF SORROWS

HOLY THURSDAY
9 AM CHRISM MASS BLESSING OF THE OIL RENEWAL OF PRIESTLY VOWS

THE PASCHAL TRIDUUM

5 PM SOLEMN CONCELEBRATED MASS OF THE LORD'S SUPPER
WASHING OF THE FEET
PROCESSION OF THE BLESSED SACRAMENT TO THE ALTAR OF REPOSE
PUBLIC VIGIL
VISITA ALTARES

GOOD FRIDAY
7 AM STATIONS OF THE CROSS
9 AM 1ST DAY OF NOVENA TO THE DIVINE MERCY
1 PM LAS SIETE PALABRAS
3 PM CELEBRATION OF THE LORD'S PASSION
5 PM PROCESSION OF THE SANTO ENTIERRO
10 PM LA SOLEDAD

HOLY SATURDAY
EASTER VIGIL
10 PM MASS OF THE RESURRECTION
BLESSING OF THE NEW FIRE
BLESSING/LIGHTING OF THE PASCHAL CANDLE
LITURGY OF THE WORD
BLESSING OF BAPTISMAL WATER
BAPTISM
RENEWAL OF BAPTISMAL VOWS
LITURGY OF THE EUCHARIST
PLEASE BRING A CANDLE.  IT WILL BE AN IMPORTANT PART OF THE CEREMONY.

EASTER SUNDAY
4 AM ENCUENTRO (SALUBONG) OF THE RISE LORD AND THE BLESSED MOTHER
TO BE FOLLOWED IMMEDIATELY BY THE FIRST EASTER MASS
6 AM HOLY MASS
7:30 AM HOLY MASS
RENEWAL OF COMMITMENT OF THE EXTRAORDINARY MINISTER OF HOLY COMMUNION
9 AM HOLY MASS
3 PM HOLY MASS
RENEWAL OF COMMITMENT OF THE MOTHER BUTLERS GUILD & INDUCTION OF OFFICERS
5 PM HOLY MASS
RENEWAL OF COMMITMENT OF LECTORS AND COMMENTATORS
6:30 PM HOLY MASS

Sabado, Marso 23, 2013

Palm Sunday Year C


          Ngonian iyo an Domingo de Ramos, Domingo kun saen an satuyang mga palaspas na prineparar satuyang benendisyonan kaninang aga asin sa procesión giniromdom niato, sa historia ni Lucas capitulo 22 sin 23, an histórico na paglaog ni Jesús sa Jerusalem sa Hosanna kan katawohan asin pagkaag ninda kan saindang mga alikboy asin langkoy sa inagihan kan asno kun saen nakasakay an Hijo de David.  Katatapos pa sana ni Jesus ibalik an buhay sa saiyang amigo na si Lázaro asin an katawohan handa na si Jesus i-proclamar saindang hade sa pag contra sa mga dayuhan na mga Romano, siring man naka-decisión naman an mga fariseos asin mga kapadian na ipagadan si Jesús dahil nahihiling Siya na peligro sa nación asin sa saindang sadiring mga poder.
          An Aki ni David naglaog sa ciudad ni David sakay sa sarong asno bilang pagpano kan profecía ni Zacarias capitulo 9 versiculo 9.  An mga tawo nahihiling Siya bilang saindang tagapagligtas laban sa dayuhan kaya sadiri nindang alikboy asin an mga langkoy na yaon sana sa gilid kan inagihan ni Jesús saindang ikinaag sa agihan kan asno.  Si Jesús man maluwas sa Jerusalem sa profecía na siya magsasakit asin magagadan.  An mismong mga tawong ini iyo man o an mag-co-condenar saiya o an magtitirindog sana asin maghihiling sana mantang an Tagapagligtas hinahampak, kinukurunahan ki tunok, pinapakaraw-ayan, pinapas-an an cruz, pinapako asin ginagadan.
          Mga tugang ngonian na Domingo de Ramos iyo an poon kan Semana Santa na importantehunon sa satuyang mga Cristiano Católico ta iyo an magdadara sa satuya sa Pasko kan Pagkabuhay-liwat ni Jesús.  Kita ilinigtas Niya sa Cruz, sa saiyang pagsakit, pagkagadan, asin pagkabuhay-liwat, dinaog niya an demonio asin inagaw kita kaya ngonian sa Bonyag, Kompil asin Comunión kita mga aki nin Dios parejo niya.  Kita mga aki sa Aki, salamat sa Cruz asin sa Resurrección.  Marhay mga tugang, sa satong pagpoon kan Semana Santa, paghorop-horopan ta an mga momento na kita man nagin balimbing o natalaw parejo kan mga nag-Hosanna ki Jesús ngonian na Domingo de Ramos.  Ako daw naging maimbod na Cristiano, taga-sunod ni Cristo, poon sa kapinonan hanggang ngonian, hanggang sa katapusan, sa kamurawayan man o sa kabiyadean?  O ako daw pag nahihiling ko na dejado ako sa pagiging Cristiano minabaligtad ako kaya sa pag-Hosanna ko ki Jesús an masunod ko na kurahaw iyo an ipako Siya sa Cruz?  Ako daw pano nin coraje asin makusog an boot sa pag-proclamar kan tama asin sa pag-condenar sa sala maski ngani ini sakuyang ikapahamak o hanggang ikagadan?  O ako daw pag nahihiling ko na tagilid ako sa pagiging Cristiano minahilom na sana asin minagilid asin minahiling na sana parejo kan mga Judío na primero kuminurahaw kan Hosanna, asin pag rendir cuenta silencio na sana?  Importantehunon ini ngonian na mga hapot ta an satuyang kasimbagan kaini sa satuyang mga sadiri iyo an satuyang mga magigin criterio asin dahilan kun nata por ejemplo iboboto niato an sarong marhay na político o an sarong TRAPO na candidato; kun nata magcocontra kita sa RH LAW o maghihilom na sana kita dahil, según sa iba, total ley na iyan kan gobierno Filipino; kun nata magcocontra kita sa divorcio asin aborto na isusulong kan iba na mga congresistas asin senadores na en primero puesto satuyang binoroto, o magsusuporta kita sa mga ini dahil sa sala na opinión kan freedom daa kan consciencia; kun nata magcocontra kita sa mining asin sa geothermal power plant dahil aram niato na an mga consecuencia kaini lampas sa mga buwa na supuesto na mga ventaje, o maghihilom na sana kita ta total harayo man an mga iyan sa satuya.
          Mga tugang kong mga Cristiano Católico, lugod kitang mga nag-o-Hosanna ngonian ki Jesús sunudon niato Siya asin itao niato an satuyang buhay sa Saiya hanggang sa katapusan.  Lugod bako kitang maging mga balimbing o mga talaw.  Ta kun siring, yaon man ngonian si Jesús na Paraligtas sa satuyang atubangan, ipapako asin ipapako niato Siya ulit sa Cruz.  An balimbing o talaw na Cristiano iyo an nagboboto kan TRAPO, iyo an nagsusuporta sa RH LAW, iyo an dai makikiaram sa boto contra sa divorcio asin aborto, iyo an maghihilom na sana sa mining asin geothermal power plant, asin, pagkatapos mag-Hosanna iyo man an magsusuriyaw ipako si Jesús sa Cruz.  An pagpili nasa satuyang mga kamot.  O Hosanna o Cruz.  Amen.

Biyernes, Marso 15, 2013

Fifth Sunday of Lent Year C BICOL


          Nagdadangadang na asin yaon na sa satuyang mga pintoan an Semana Santa.  Kaya ngani ini na ika-lima na Domingo kan Cuaresma iyo an pigtatawag na Passion Sunday kun saen mas pinapa-igting kan cada Cristiano an saiyang preparación sa maabot na Pagsakit, Pagkagadan asin Pagkabuhay-liwat ni Jesús.  Ngonian ngani sa satuya man na liturgia, tradición kan Simbahan na tahuban na ki uve na mga tela an gabos na imágenes asin estatua sa laog kan Simbahan.
          Mga preparaciones na marhay sa Cuaresma iyo baga an mga minasunod: pag-ayuno asin pag-abstinencia, pagpangadyi asin paglimos.  Pag-ayuno na iyo an pagbawas ki pagkakan asin pag-abstinencia iyo an pag-was sa pagkakan ki carne, mga sacrificio na pig-aatang sa Kagurangnan sa kapatawaran kan kasal-an asin sa pagpahalaga sa espíritu que sa hawak.  An paglimos iyo an pagtao sa kapwa na mas nangangaipo sa sadiri bako lamang sa espíritu kan sacrificio kun di man para sa pag-servi asin pagtabang sa mga mas nangangaipo.  An pagpangadyi iyo an paghingoha na maki-olay sa Dios na dai nahihiling para man mas maging mahuyo asin mamomot-on sa mga tugang niato na nahihiling.
          An Evangelio ta ngonian ginono ki Juan capitulo 8 saro sa mas kilala na mga cuento sa buhay ni Jesus asin saro man ini sa mas nagpapahiling kan puso ni Jesus na justo pero al mismo tiempo maheherakon.  Sarong babae an nadakopan na nakidurog sa bako niyang agom kaya siya pigturuklang kan mga fariseos asin mga katawohan sa atubangan ni Jesus.  Siya daa an maghusga.  Inimbitaran ni Jesus sinda, kun sisay an daing sala siya an maunang magbato kan gapo para gadanon an babaeng nagkasala sosog sa ley ni Moises.  Saro saro nagharale sinda ta nahiling ninda na sinda man parakasala.  Dai hinusgahan ni Jesus an babae, saiya ining tinanidan na dai na magkasala ulit.  An Kagurangnan marahayon asin maheherakon.  Justo si Jesús dahil an sala sala, pero maheherakon man Siya ta aram niya na may oportunidad kitang mag bag-ong buhay hanggang buhay kita.  Habang may hinangos an tawo may pag-asa.
          An mga kasalan kan hawak tunay na nagkakawsa sa satuya ki mga makusugon na mga tentaciones.  An demonio digdi ginagamit an satuya mismong mga natural na inclinación asin mga imaginación para iineksyon an saiyang mga marigsok na mga kaisipan.  Pag nahuhulog kita sa mga bagay-bagay na mga nahihiling na contra sa santa pureza an mga ini dai man nahahale pa sa imaginación kun di pabalik-balik ini asin minsan ngani makusog pa que sa actual na paghiling.  Sa imaginación nagsusunod an mga satuyang mga fisical na reacción sa gabos na ini.  Madalion mahulog.  Sa isip, sa gibo.  Kita man nagiging parejo kan babaeng parakasala sa satuyang mga sadiring mga situaciones.  Kita man itinutuklang ngonian sa atubang ni Jesus para kita husgahan asin gadanon.
Mga tugang, bako kitang pighuhusgahan kan Kagurangnan.  Sa mga kasalan kan laman an saiyang invitación sa gabos an pagtindog giraray, an pagbalik-loob giraray sa Dios, an paghingoha giraray sa santa pureza.  Ano man kun nagkasala, an importante magkumpisal.  Ano man kun naulit sa pagkakasala, an importante na magbalik sa pagkumpisal.  Kun pirang veces kita nadapa, iyo man pirang veces kita magtindog giraray.  Iyan na supog na iyan hinahale kan demonio sa momento kan kasal-an asin saiyang binabalik sa momento kan pagkumpisal.  Haleon niato an supog, isipon niato na si Jesus na marahayon asin maheherakon an satuyang dinuduman.  Al mismo tiempo gibohon man niato an gabos para makaiwas sa mga kasal-an kan laman, na tunay na magin mga tawo na nabubuhay sa santa pureza, sa kabinian.  Magin practical kita: ingatan niato an gabos na naglalaog sa satuyang mga mata, an gabos na satuyang namamate, an gabos na satuyang mga imaginaciones.  Kaya ngani baga may SPG sa televisión, kaya ngani baga may mga película asin mga programa sa TV na dapat dai niato pighihiling, kaya ngani baga magin maingat kita mga babasahon niato, sa mga magazines, sa mga periódico, sa internet, kaya ngani baga dapat maingat man kita sa mga jokes naton asin sa satuyang mga pag-orolay.  An mga tentaciones dyan nagpopoon.  Pagmakalaog na an demonio sa satuyang mga mata asin mga talinga, dakulaon na an porcentaje na kita mahuhulog sa karat-an.  Sa ocasión pa lang kan kasalan dumulag na kita.  Sa tentación pa lang dumulag na kita.
          Gabay pa kan mga banal contra sa kasal-an kan laman iyo an mga minasunod, an pag-ayuno asin pag-abstinencia, asin an pagpangadyi asin an devoción sa Ina niato sa pag-rosario.

Lunes, Marso 11, 2013

Hello Father Monday Edition 11 March 2013


Hello Father – DZGN SPIRIT FM 102.3 KHR – 11 March 2013 – Monday CCC Part One The Profession of Faith Chapter Three Man’s Response to God Article 2 We Believe TOPICS: Only One Faith
Host: Rev. Philippe.  Co-Host: Sis. Niña.
Objectives:
1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith
2. To discuss Chapter Three Man’s Response to God
3. To elaborate on Section One “I Believe” – “We Believe” Chapter Three Man’s Response to God Article 2 We Believe III. Only One Faith
20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon
20:02-20:05 OPENING SPIEL
20:05-20:15 BARETANG SIMBAHAN
Sa aga 12 de Marzo napagdesisyonan kan ciento quince na mga Cardenales kan Santa Romana Iglesia na magpopoon na sindang mag-eligir, sa gracia asin inspiracion kan Espiritu Santo, kan magigin kasalihid ni Su Santidad Benedicto XVI, bilang Santo Padre kan bilog na Simbahan Catolica.  Ipamibi niato an mga Cardenales sa Conclave na poponan sa aga, asin ngonian pa sana ipamibi na niato an magiging dos cientos seisenta y seis na kasalihid na Pedro bilang Gapo kan Simbahan na tinugdas ni Cristo Jesus.  An mga Cardenales magkukulong sa Vaticano asin dai magluluwas hanggang daing papa na napipili.  An usok na itom nangangahulogan na may pagbotohan na nangyari pero dai ki napili, an usok na puti nangangahulugan na may papa na an Simbahan.
Ipinapagiromdom sa gabos na ngonian yaon na kita sa Lunes kan ika-apat na Semana kan Cuaresma, asin harani na an Semana Santa asin an Pasko kan Pagkabuhay-liwat.  Ipinapagiromdom man sa gabos an mga paagi para makapagpreparar ki mas maray sa mga maabot na mga importante na kafiestahan kan bilog na Simbahan: an pag-ayuno asin pag-abstinencia, an pagpangadyi asin an paglimos.  Siring man an pagkumpisal.  Sa Cathedral cada Sabado despues la Santa Misa anticipada, o antes an Santa Misa kan pagkahapon, o sa Semana Santa, igwa nin mga pakumpisal. 
20:15-20:30 DISCUSSION: Objectives 1 and 2 Chapter Three Man’s Response to God possibly to immediately also start Objective 3 as per feedback.
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CHAPTER THREE
MAN'S RESPONSE TO GOD
142 By his Revelation, “the invisible God, from the fullness of his love, addresses men as his friends, and moves among them, in order to invite and receive them into his own company.” [1] The adequate response to this invitation is faith.
143 By faith, man completely submits his intellect and his will to God. [2] With his whole being man gives his assent to God the revealer. Sacred Scripture calls this human response to God, the author of revelation, “the obedience of faith”. [3]
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III. Only One Faith
172 Through the centuries, in so many languages, cultures, peoples and nations, the Church has constantly confessed this one faith, received from the one Lord, transmitted by one Baptism, and grounded in the conviction that all people have only one God and Father. [58] St. Irenaeus of Lyons, a witness of this faith, declared:
173 “Indeed, the Church, though scattered throughout the whole world, even to the ends of the earth, having received the faith from the apostles and their disciples. . . guards [this preaching and faith] with care, as dwelling in but a single house, and similarly believes as if having but one soul and a single heart, and preaches, teaches and hands on this faith with a unanimous voice, as if possessing only one mouth.” [59]
174 “For though languages differ throughout the world, the content of the Tradition is one and the same. the Churches established in Germany have no other faith or Tradition, nor do those of the Iberians, nor those of the Celts, nor those of the East, of Egypt, of Libya, nor those established at the centre of the world. . .” [60] The Church's message “is true and solid, in which one and the same way of salvation appears throughout the whole world.” [61]
175 “We guard with care the faith that we have received from the Church, for without ceasing, under the action of God's Spirit, this deposit of great price, as if in an excellent vessel, is constantly being renewed and causes the very vessel that contains it to be renewed.” [62]

58 Cf. Eph 4:4-6
59 St. Irenaeus, Adv. haeres. I, 10, 1-2: PG 7/1, 549-552.
60 St. Irenaeus, Adv. haeres. I, 10, 1-2: PG 7/1, 552-553.
61 St. Irenaeus, Adv. haeres. 5, 20, I: PG 7/2, 1177.
62 St. Irenaeus, Adv. haeres. 3, 24, I: PG 7/1, 966.

IN BRIEF
176 Faith is a personal adherence of the whole man to God who reveals himself. It involves an assent of the intellect and will to the self-revelation God has made through his deeds and words.
177 “To believe” has thus a twofold reference: to the person, and to the truth: to the truth, by trust in the person who bears witness to it.
178 We must believe in no one but God: the Father, the Son and the Holy Spirit.
179 Faith is a supernatural gift from God. In order to believe, man needs the interior helps of the Holy Spirit.
180 “Believing” is a human act, conscious and free, corresponding to the dignity of the human person.
181 “Believing” is an ecclesial act. the Church's faith precedes, engenders, supports and nourishes our faith. the Church is the mother of all believers. “No one can have God as Father who does not have the Church as Mother” (St. Cyprian, De unit. 6: PL 4, 519).
182 We believe all “that which is contained in the word of God, written or handed down, and which the Church proposes for belief as divinely revealed” (Paul VI, CPG # 20).
183 Faith is necessary for salvation. the Lord himself affirms: “He who believes and is baptized will be saved; but he who does not believe will be condemned” ( Mk 16:16).
184 “Faith is a foretaste of the knowledge that will make us blessed in the life to come” (St. Thomas Aquinas. Comp. theol. 1, 2).
20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER
20:59-21:00 PROGRAM JINGLE

Sabado, Marso 9, 2013

Taon C Ika-upat na Domingo kan Cuaresma


            Sa Banal na Sacramento kan Pagkumpisal, pagluhod ta sa kumpisalan, nagpopoon kita sa ngaran kan Ama, kan Aki, asin kan Espiritu Santo.  Sa ngaran kan Ama, ta iyo an Dios Ama n satuyang nakukulugan cada vez na kita magkasala.  Siring sa sinabi sa Evangelio, sabi kan lagalag na aki, “Ama ko, nagkasala ako sa Dios asin saimo.”  Maski na an kasalan ginibo niato tumang sa satuyang mga kamanghod o tumang sana sa satuyang sadiri asin parang dai ibang naaapektohan o dai ngani naaraman kan iba, an kasalan pirmi kasalan sa Dios.
            Entonces sinasabi niato sa padi, habang kita nakaluhod sa kumpisalan, Padre, bendicioni ako ta ako nagkasala.  An iba naghahapot, anano kay benebendisyonan pa, nagkasala na ngani?  Kaipuhan an bendición kan Kagurangnan ta gracia baga an pagbakle asin pagsolsol.  Namate niato sa Evangelio kun pan-o an lagalag na aki tinawan kaining gracia asin an matua na aki dai saiya ining gracia.  Sabi kan Evangelio, “Naanggot an matuang aki asin habong lumaog sa harong.”  Pira an midbid niato na tinawan kaining gracia asin en seguida sinda naghagad ki kapatawaran sa kumpisal.  Pira man an midbid niato na yaon na, hararomon na sa pagkakasala pero di pa ninda mahiling na yaon sinda sa kumunoy, dai pa sinda nagbabakle asin nagsosolsol.  Pasalamat kita sa Dios sa kumpisal ta kita tinatawan niya kaining gracia kan pagbakle asin pagsolsol.
            Sinasabi niato sa padi sa kumpisal, an urhi ko na pagkumpisal iyo kan nakaagi na…  Asin sasabihon niato digdi an ultimo niato na pagkumpisal.  Makakatabang ini sa padi sa paghorop-horop kun ano an mga silot atchan na puede niyang maitao sa satuya na nagkukumpisal para mas matabangan kita sa paghingoha sa karahayan asin sa paglikay sa kasalan.  Iba man an mga silot sa mga pirmi nagkukumpisal, iba man an mga silot sa mga primera vez pa lang nagkukumpisal o haloy na an ultimo na saiyang pagkumpisal.  Iba man baga an nagin pagtrato kan ama sa Evangelio sa lagalag na aki, iba man an nagin pagtrato niya sa matua na aki.
            Sa puntong ini sinasabi na niato sa padi an gabos niatong mga kasalan.  Nakaka-cierto kita gabos na an gabos na satuyang sasabihon sa padi sa laog kan kumpisal dai niya ini isasabi sa iba, ni sa pahapyaw na paagi, ta nag-re-reynar sa banal na sacramento na ini an segreto sacramental asin kun ini saiyang balgahon an padi ma-e-excomunicar latae sententiae, ginibo pa lang niya iyan excomunicado na siya.  Nakaka-cierto kita entonces na gabos niato na sasabihon, sinasabi niato ini directamente sa Kagurangnan, asin an padi instrumento sana kan Dios.  Dai kita masopog na sabihon gabos asin sa detalle an satuyang mga kasalan ta dai man kita mapapatawad asin dai man kita matatabangan kun an mga ini babawasan niato, o itatago, siring na dai kita matatabangan kan medico kan hawak kun bako niato sinasabi sa doctor an gabos niatong mga kabiyadean sa hawak.  Marhay na bagay na antes kita magluhod sa kumpisalan kita naka-gibo kan examen kan consciencia, siring kan namate niato sa lagalag na aki sa Evangelio, “Kan makapag-isip-isip siya.”  An iba pag nag-e-examen kan consciencia ginagamit an Sampolong Tugon bilang guia, an iba man an mga Beatitudes ni Jesu Cristo.  Maski sa anong paagi puede niato ining gibohon basta gibohon niato ini ki marhay.  An sarong marhay na examen kan consciencia nagreresulta sa sarong marhay na pakipag-olian sa Dios sa kumpisal.  An iba pag nagkukumpisal inuuna an pinakamagabat niyang kasalan, asin an iba man ini saindang inuurhi.  Maski ano pa man an orden kan satuyang pagkumpisal an importante sabihon niato gabos asin sa detalle.  Ano daw ini ano na supog, nawawara pag kita naggigibo kan sala, asin nagbabalik pagkatapos niatong magkasala asin pag kita na mabalik sa Kagurangnan.  An sopog hinahale kan demonio sa acto kan kasalan, binabalik ini niya sa acto kan pagkumpisal.
            Pagkatapos niato isabi sa Dios an gabos niatong mga kasalan, dai tulos kita maghale.  Ta yaon na an silot na sasabihon sa satuya kan padi.  Kaya baga marhay na bagay na magkumpisal kita sa mismong padi regularmente.  Mas nakikilala kita asin mas matatabangan kita na pakarhayon an satong kakusugan asin labanan an satong kaluyahan ta precisamente mas kilala na kita.  Sabi ta baga haleon na yan na sopog na yan.  Iyo man baga an marhay na practica sa medicina, marhay kun pabalik-balik kita sa mismong doctor kan satuyang pagkaaki asin pagdakula ta siya na an nakakakilala kan historia kan satuyang mga kakusugan asin mga kahelangan.
            Entonces masabi an padi na kita bilang penance mamibi kita kan sarong pangadyion, magibo kita kan sarong devocion, o kan sarong sacrificio.  Ini ba kabayaran para sa satong mga kasalan?  Bako, ta an tawo na nagkasala dai makakabayad para sa saiyang kasalan kun di an Dios man giraray.  Kaya man baga sa pagpoon kan pagkumpisal nagpapangurus kita.  An mga merito kan cruz an nagbabayad para sa satuyang mga kasalan.  An aki man baga na lagalag dai man nanggad nagbayad para sa saiyang mga kasalan.  Parte kan dakulaon na pagkamoot asin pag-intiendi kan ama na maheherakon an pagpara kan gabos niyang mga kasalan, dai ngani niya minate an mga razon kan saiyang aki.  Sabi kan Evangelio, “Harayo pa, natanawan na siya kan ama niya.  Naherak nin marhay an saiyang ama, kaya nagdalagan ining nagsabat saiya, kinugos siya saka hinadokan.”  Nagdadangadang pa lang kita sa kumpisalan pinapatawad na kita.  Nagdedesisyon pa lang kita magduman sa simbahan magkumpisal pinapatawad na kita.  Orog na kita namomotan kan Dios Ama.
            Asin ngonian madatong an pinaka-importante na parte kan Banal na Sacramento kan Pagkumpisal.  Sinasabi kan padi, an Dios mismo sa paagi kan padi nagsasabi, “asin pinapatawad ta ka kan saimong mga kasalan, sa ngaran kan Ama, asin kan Aki asin kan Espiritu Santo.”  Kita mapangurus man asin masimbag, “Amen.”  Gabos niatong mga kasalan pinapatawad.  Maski an mga nalimutan, an mga kasalan na dai na nagigiromdoman maski naggibo na ngani kan marhay na examen kan consciencia, basta dai liningawan, gabos saiyang pinapatawad.  Parejo kan namate niato sa Evangelio, “Dali kamo; daraha nindo digdi an pinkamarahay na gubing asin sulotan nindo saiya; singsingan nindo siya saka sapatosan.”  An Dios Ama binabalik kita sa satuyang original na estado, bagan dai ki nangyari, tinatawan giraray kita ki oportunidad na magpoon, mamuhay giraray sa karahayan harayo sa kasombikalan.  An iba naghahapot, nata man ako magkupisal sa padi, siya tawo man parejo sakuya, bako man siya Dios, asin siya makasalan man parejo ko man.  Mas marhay daa magkumpisal na sana sa irarom kan puno kan mangga.  Tunay na yaon sa mga kapadian an dakula na agyat na magin banal aroaldaw para más maka-servi pa sa Dios asin sa Simbahan.  Tunay na tawo lang siya asin bako Dios pero precisamente yaon siya ta an Dios mismo an nagboot kan saiyang ifinundar an Banal na Sacramento na ini asin ginusto niya na sabihon niato sa padi an satuyang mga kasalan, atubangon an satuyang kasopogan, akoon an satuyang mga kasalan, asin an Dios mismo an nagdadangog, asin Siya mismo an nagpapatawad.  Sa kumpisal may kasiguraduhan kita na kita pinatawad kan Dios, na kita pinatawad kan Ama, ginugubingan, sinisingsingan, sinasapatosan.  Sigurado kita kan kapatawadan kan kasalan sa kumpisal.  Pero dai ki kasiguraduhan sa irarom kan mangga, ta an aram ko kun ikaw nagkumpisal sa irarom kan mangga asin may magsimbag saimo magdalagan ka na.
            Finalmente sasabihon kan padi, pinatawad ka na kan Kagurangnan, lakaw sa katoninongan, salamat sa Dios!  Iyo man baga an satong namate sa Evangelio, “Daraha digdi an pinatabang ogbon na baka asin bunoa!  Mag-ogma kita!  Magbangkete kita!  Huli ta an aki kong ini gadan na, alagad ngunyan nabuhay liwat; nawara, alagad nakua na.  Kaya nagpoon sindang mag-ogma.”  Mga tugang, ngonian man na Laetare Sunday, Domingo kan pag-ogma ta nagdadangadang na an Pasko kan Pagkabuhay-liwat, kita man mag-ogma sa pagbakle asin pagsolsol kan satuyang mga kasalan.  Digdi sa Cathedral cada Sabado después kan Santa Misa Anticipada, más o menos a las seis y media,  o antes an Misa kan pagkahapon, o ngonian man na maabot na Semana Santa sa Kumpisalang Bayan,  magkumpisal kita, magbalik kita sa Ama.  Marhay man na bagay na paulit-ulit kitang magkumpisal ta pag nadadapa baga an importante an pagtindog giraray.  Pag nalalagalag an importante an pagbalik sa Ama sa Banal na Sacramento kan Pagkumpisal.  Amen.

Lunes, Marso 4, 2013

Hello Father Monday Edition March 4, 2013


Hello Father – DZGN SPIRIT FM 102.3 KHR – 4 March 2013 – Monday CCC Part One The Profession of Faith Chapter Three Man’s Response to God Article 2 We Believe TOPICS: “Lord, Look upon the Faith of Your Church” and the Language of Faith
Host: Rev. Philippe.  Co-Host: Sis. Niña.
Objectives:
1. To discuss in general Catechism of the Catholic Church Part One The Profession of Faith
2. To discuss Chapter Three Man’s Response to God
3. To elaborate on Section One “I Believe” – “We Believe” Chapter Three Man’s Response to God Article 2 We Believe I. “Lord, Look upon the Faith of your Church II. The Language of Faith
20:00-20:02 STATION ID – PROGRAM ID – OPENING PRAYER – CP NO 0909 121 9551 FACEBOOK spiritfm_1023 EMAIL spiritfm_1023@yahoo.com LIVESTREAM www.ustream.tv/channel/spiritfmsorsogon
20:02-20:05 OPENING SPIEL
20:05-20:15 BARETANG SIMBAHAN
Kan nakaaging 28 de Febrero a las ocho kan banggi sa Roma an Santo Padre Benedicto XVI nag-retiro bilang Papa kan bilog na Simbahan.  Kun satuyang mapapansin dai na siya inuupod kan mga kapadian sa Santa Misa.  Sede vacante iyo an termino sa panahon na ini kun saen dai pa ki Papa asin an bilog na Simbahan nagpapangadyi sa Espiritu Santo asin naghahalat sa conclave kan mga cardinals.  Ipamibi niato asin pasalamatan si Benedicto XVI sa saiyang servicio sa Dios asin sa Simbahan, siring man ipamibi niato ngonian pa sana an saiyang magiging kasalihid sa trono ni Pedro hale mismo an autoridad ki Jesus.
Sa maabot na 10 de Marzo iyo an ika-apat na Domingo kan Cuaresma tinatawag man na Laetare Sunday.  Kun sa bilog na Cuaresma dai kita minadecorar ki kadakul na mga burak asin dai kita minakanta ki maoogma na mga kanta, sa Laetare Sunday na ini tugot an mga ini ta sinisimbolo an ansiedad asin an kaogmahan asin kagustohan kan bilog na Simbahan na nagdadangadang na, yaon na an Pasko kan Pagkabuhay-liwat.  Uve o Rosas an color liturgico.  Lugod mas mag-preparar kita para sa madatong na na Semana Santa asin Easter Sunday lalong lalo naman sa pagkumpisal.  Pinapaaram asin pinapagiromdom sa gabos na sa Cathedral cada Sabado despues la Santa Misa may nagkapirang padi na nagpapakumpisal sa kumpisalan asin sa laog mismo kan Cathedral.
Pinapagiromdom man sa gabos na ining Cuaresmo iyo baga an cuarenta días na pagpreparar para sa Pasko kan Pagkabuhay-liwat sa pag-ayuno, pag-abstinencia, pagpamibi asin paglimos.
20:15-20:30 DISCUSSION: Objectives 1 and 2 Chapter Three Man’s Response to God possibly to immediately also start Objective 3 as per feedback.
Article 2 WE BELIEVE
166 Faith is a personal act - the free response of the human person to the initiative of God who reveals himself. But faith is not an isolated act. No one can believe alone, just as no one can live alone. You have not given yourself faith as you have not given yourself life. the believer has received faith from others and should hand it on to others. Our love for Jesus and for our neighbour impels us to speak to others about our faith. Each believer is thus a link in the great chain of believers. I cannot believe without being carried by the faith of others, and by my faith I help support others in the faith.
167 “I believe” (Apostles' Creed) is the faith of the Church professed personally by each believer, principally during Baptism. “We believe” (Niceno-Constantinopolitan Creed) is the faith of the Church confessed by the bishops assembled in council or more generally by the liturgical assembly of believers. “I believe” is also the Church, our mother, responding to God by faith as she teaches us to say both “I believe” and “We believe”.

I. “Lord, Look Upon the Faith of Your Church”
168 It is the Church that believes first, and so bears, nourishes and sustains my faith. Everywhere, it is the Church that first confesses the Lord: “Throughout the world the holy Church acclaims you”, as we sing in the hymn Te Deum; with her and in her, we are won over and brought to confess: “I believe”, “We believe”. It is through the Church that we receive faith and new life in Christ by Baptism. In the Rituale Romanum, the minister of Baptism asks the catechumen: “What do you ask of God's Church?” and the answer is: “Faith.” “What does faith offer you?” “Eternal life.” [54]
169 Salvation comes from God alone; but because we receive the life of faith through the Church, she is our mother: “We believe the Church as the mother of our new birth, and not in the Church as if she were the author of our salvation.” [55] Because she is our mother, she is also our teacher in the faith.

54 Roman Ritual, Rite of Baptism of Adults.
55 Faustus of Riez, De Spiritu Sancto 1, 2: PL 62, II.

II. The Language of Faith
170 We do not believe in formulae, but in those realities they express, which faith allows us to touch. “The believer's act [of faith] does not terminate in the propositions, but in the realities [which they express].” [56] All the same, we do approach these realities with the help of formulations of the faith which permit us to express the faith and to hand it on, to celebrate it in community, to assimilate and live on it more and more.
171 The Church, “the pillar and bulwark of the truth”, faithfully guards “the faith which was once for all delivered to the saints”. She guards the memory of Christ's words; it is she who from generation to generation hands on the apostles' confession of faith. [57] As a mother who teaches her children to speak and so to understand and communicate, the Church our Mother teaches us the language of faith in order to introduce us to the understanding and the life of faith.

56 St. Thomas Aquinas, STh II-II, 1,2, ad 2.
57 I Tim 3:15; Jude 3.

20:55-20:59 TIME CHECK – WRAP UP – CLOSING SPIEL – CLOSING PRAYER
20:59-21:00 PROGRAM JINGLE