Friday, January 30, 2009


The Wednesday after Quinquagesima Sunday, which is the first day of the Lenten fast.

The name dies cinerum (day of ashes) which it bears in the Roman Missal is found in the earliest existing copies of the Gregorian Sacramentary and probably dates from at least the eighth century. On this day all the faithful according to ancient custom are exhorted to approach the altar before the beginning of Mass, and there the priest, dipping his thumb into ashes previously blessed, marks the forehead -- or in case of clerics upon the place of the tonsure -- of each the sign of the cross, saying the words: "Remember man that thou art dust and unto dust thou shalt return." The ashes used in this ceremony are made by burning the remains of the palms blessed on the Palm Sunday of the previous year. In the blessing of the ashes four prayers are used, all of them ancient. The ashes are sprinkled with holy water and fumigated with incense. The celebrant himself, be he bishop or cardinal, receives, either standing or seated, the ashes from some other priest, usually the highest in dignity of those present. In earlier ages a penitential procession often followed the rite of the distribution of the ashes, but this is not now prescribed.

There can be no doubt that the custom of distributing the ashes to all the faithful arose from a devotional imitation of the practice observed in the case of public penitents. But this devotional usage, the reception of a sacramental which is full of the symbolism of penance (cf. the cor contritum quasi cinis of the "Dies Irae") is of earlier date than was formerly supposed. It is mentioned as of general observance for both clerics and faithful in the Synod of Beneventum, 1091 (Mansi, XX, 739), but nearly a hundred years earlier than this the Anglo-Saxon homilist Ælfric assumes that it applies to all classes of men. "We read", he says,

in the books both in the Old Law and in the New that the men who repented of their sins bestrewed themselves with ashes and clothed their bodies with sackcloth. Now let us do this little at the beginning of our Lent that we strew ashes upon our heads to signify that we ought to repent of our sins during the Lenten fast.

And then he enforces this recommendation by the terrible example of a man who refused to go to church for the ashes on Ash Wednesday and who a few days after was accidentally killed in a boar hunt (Ælfric, Lives of Saints, ed. Skeat, I, 262-266). It is possible that the notion of penance which was suggested by the rite of Ash Wednesday was was reinforced by the figurative exclusion from the sacred mysteries symbolized by the hanging of the Lenten veil before the sanctuary. But on this and the practice of beginning the fast on Ash Wednesday see LENT.

Thursday, January 29, 2009



Hebrews 10:19-25, Psalm 24, Mark 4:21-25

"We should not absent ourselves from the assembly, as some do." —Hebrews 10:25

When we assemble with other Christians, we:
  • "encourage one another" (Heb 10:25),
  • "rouse each other to love and good deeds" (Heb 10:24),
  • experience Jesus' presence in a special way (see Mt 18:20),
  • pray with greater power and fruitfulness (see Mt 18:19),
  • experience more fully the gifts of the Spirit (see 1 Cor 12:7),
  • prepare for Jesus' final coming (see Heb 10:25), and
  • strengthen one another (Eccl 4:12).

Because the Lord works so gloriously when Christians assemble, He commands us in His word not to absent ourselves from the assembly (Heb 10:25). The Catholic Church echoes this command by holding us responsible under pain of sin to fulfill our Sunday and Holy Day obligations to celebrate Mass on these days (see Catechism, 2181). Because it's so important for Christians to assemble, we should ask the Lord how often we should celebrate Mass in addition to Sundays and Holy Days, participate in other communal prayer services, and pray together at home as a family. The Lord is likely calling many of us to join with others in small Christian communities. To be spiritually healthy, Christians need to assemble several times a week at church and home (i.e. ES, LCS, MCG & HH).

Prayer: Father, may I come together frequently with other Christians, especially when I don't feel like it.

Promise: "Listen carefully to what you hear. In the measure you give you shall receive, and more besides." —Mk 4:24

Praise: Jane credits her home-based community with helping her to stay faithful and focused on God.

Thursday, January 22, 2009

IHS - January 2009




When we were younger, we went through Baptism. The sacrament initiated us into the Catholic faith. Our paresnts and sponsors stood for us in renouncing Satan's work in our lives.

To be baptized is to receive God's grace for our lives. It will be impossible for us to walk in Jesus' path and be the Christian God wishes us to be without the help of His grace.

As Christ God went through His own Baptism by John and received God's favor, we too receive the fullness of this divine favor in Baptism. God leads and we follow. He extends help and grace, but we decide whether to appropriate such in our lives or not. God has given us the freedom to go for Him or to reject Him.

Our prayer is that our Baptism serve to empower us.

Choose date of your household


































Episode No. 3

What Came First, the Bible or the Church? Part 1

Welcome back to the Fullness of Truth podcast. Today we begin part 1 of a talk given by John Martignoni, back on Feb. 28th & 29th, 2009, at the Fullness of Truth conference in

Corpus Christi TX, called "Why Be Catholic", on which came first, the bible or the Church.

We are also pleased to announce our 5th Annual Catholic Family Conference in Corpus Christi TX on March 28th & 29th, 2009. We hope you will join us and help us to get the w

ord out.

Listen Here!

Download this show here (right click and choose "save as")

For more information on John Martignoni go to:

Special thanks to Eric Genuis for his music which was used in the background of

this show. Please also visit his webiste at

Wednesday, January 21, 2009

The One True Faith Podcasts SEASON ONE

The One True Faith is Saint Michael's Media's weekly television program which showcases the truths of the Catholic faith in a lively and exciting manner, presented by multiple Emmy-award winner Michael Voris. Michael tackles a single topic each week, explaining the Catholic faith in an exciting and engaging manner.

We have made episodes of The One True Faith available as Podcasts. Click the links below to play the Podcasts, or right-click and select "Save As" to download them to your computer. In addition to podcasts of The One True Faith we have a number of other podcasts.

Season One

Episode One : Saint Michael and the Angels
Episode Two : The Church, the same yesterday, today and forever
Episode Three : Hell
Episode Four : The Mass
Episode Five : The Book of Revelation
Episode Six : Purgatory
Episode Seven : The Reformation
Episode Eight : The Rapture
Episode Nine : Is That In The Bible?
Episode Ten : Mary, Mother of the Church
Episode Eleven : The Communion of Saints
Episode Twelve : Grace Through the Sacraments
Episode Thirteen : Eucharist - The Real Presence

Monday, January 19, 2009


Click HERE
to download past issues

Sunday, January 18, 2009

UGNAYAN - January 2009 Issue

CBCP Monitor CFC Supplement

Volume 13 No. 1
January 5-18,2009


CFC's State of the Mission


Read here!

The talks centered on our 2009 theme of mmoving Forward in Christ,
delivered by the members of the International Council:

Talk 1: A Mission To Love
Talk 2: Shaped In Godly Values
Talk 3: Our Individual Response
Talk 4: Our Family Response
Talk 5: Our Community Response
Talk 6: Forward In Christ

Saturday, January 17, 2009


Pat Madrid - Why Be Catholic?

UPDATE: I'm bumping this up to the top. Pat Madrid's talk opens with a discussion about how Scott Hahn entered the visible world of Catholic apologetics. It's worth a listen for you fans of Dr. Hahn's work. I'm definitely subscribing to the Fullness podcast (linked at the bottom).


So...several years ago I started straggling back to the faith I always held (but never knew). A pivotal part of that path was attending a Fullness of Truth conference in Corpus Christi, TX. At the conference I was blessed to hear Fr. Corapi, Fr. Pacwa, Doug Barry and several others speak passionately and forthrightly about the faith.

Wonderfully, the conferences are still being held. If you get a chance -- GO!

All that's to say this: Pat Madrid spoke at one and gave the following lecture entitled "Why Be Catholic when You can be Anything Else?" Now the Fullness of Truth folks have put the talk on their new podcast.

Welcome to the first episode of the Fullness of Truth podcast. In this episode we share a little bit of the mission of Fullness of Truth in a talk given by Patrick Madrid called Why Be Catholic When you can be anything else.

PART 1: Listen Here!

Download this show here (right click and choose save as)

Welcome back to the Fullness of Truth podcast and the second part of a talk given by Patrick Madrid called Why Be Catholic When you can be anything else.

PART 2: Listen Here!

Download this show here (right click and choose save as)

For more information on Patrick Madrid go to:

SubscribeSubscribe to the podcast by RSS here!

Or subscribe to the Podcast by iTunes here!



"Let the word of Christ, rich as it is, dwell in you." —Colossians 3:16

"Our one desire for all the Church's children is that, being saturated with the Bible, they may arrive at the all-surpassing knowledge of Christ." — from the Encyclical Letter Spiritus Paraclitus of Pope Benedict XV (Sep 15, 1920)
"Ignorance of the Bible is ignorance of Christ." —St. Jerome

Daily Bible reading is vital to growth in Christ. This pamphlet is to encourage you and assist you in reading the entire Bible in one year. This approach:
  • follows the Catholic Church year (beginning with December, that is, Advent) and the liturgical seasons in general,
  • uses natural breaks in the text, rather than chapter breaks,
  • spaces Psalms and Proverbs throughout the entire year,
  • calls for reading the Gospels twice a year (approximately half a chapter a day),
  • includes all the books in the Catholic Bible.
We pray that this pamphlet will help you in the sometimes difficult discipline of daily Bible reading - starting today. Try this plan, and tell us how the Lord works in your life.

NOTE — For chapter and verse breaks, we have used the numbering scheme of the New American Bible (old edition). If you use another translation with this chart, the numbers may not correspond exactly.

Thursday, January 15, 2009


[[[see link]]]

Have you told yourself a thousand times you were going to read the Bible? Do you fall asleep when you try? Are your bewildered by the Bible, feel lost, and confused? Have you stuffed yourself with the things of the world and become spiritually anorexic so as to have little appetite for the Bible? Then this is the pamphlet for you.


"No one knows what lies at the depths of God but the Spirit of God." — 1 Corinthians 2:11

The Bible reveals the depths of God and only through His Spirit can we understand it. We must yield to the Spirit and thereby crucify the flesh (Gal 5:24-25). If we crucify our selfish, pleasure-seeking life-style, we will not stifle the Spirit (1 Thes 5:19), become spiritually anorexic and lose our desire for the spiritual food of God's word. We must ask Jesus our Lord to stir into flame the gift of the Holy Spirit (2 Tm 1:6), and then ask the Spirit to teach us the Bible (see Jn 14:26). "'Whenever he turns to the Lord, the veil will be removed.' The Lord is the Spirit" (2 Cor 3:16-17).


"The Spirit too helps us in our weakness, for we do not know how to pray as we ought." — Romans 8:26

Before reading the Bible we pray to and for the Spirit. Then we pray during reading the Bible. We stop repeatedly to accept God's promises and ask for understanding of the Scriptures. We also pray after reading the Bible to plant and water the seed just sown. The Bible is our prayer book. We read on our knees and turn the pages with praying hands.


"...but have not love, I gain nothing." —1 Corinthians 13:3

As we pray in the Spirit, we not only understand the Bible but begin to love it. We must have a deep love for the word before we have a deep understanding of it. With Jeremiah, we should say: "When I found Your words, I devoured them; they became my joy and the happiness of my heart" (Jer 15:16). At the eucharistic liturgy, we see the priest or deacon pick up the gospel and kiss it. When we fall in love with God's word, we may also want to kiss the Bible as an expression of our love.

With love in our hearts, we will receive the Scriptures "not as the word of men, but as it truly is, the word of God at work within you who believe" (1 Thes 2:13). We will not be infected with secular humanism that treats the Bible as something to be subjected to the prideful notions of our society. The fear of the Lord is the beginning of wisdom (Ps 111:10). A reverential awe and love for God's word is the beginning of understanding it.

That we may fall in love with God's word, sometimes the Spirit will move us to read and pray over the passages in God's word concerning God's word. The Bible reveals the Bible. As we get into God's word, it gets into us. Our hearts burn with love (Lk 24:32). Read and pray over the following Scriptures: (Is 55:10-11; Jn 1:1-14; Rm 10:17; 2 Tm 2:8-9; 3:16-17; Heb 4:12-13; Rv 19:11,13). Take your time. Give yourself a week. Ask the Spirit to give you a divine love for the word.

Finally, the Holy Spirit will give us a great love for the Church (see Eph 5:25) "the pillar and bulwark of truth" (1 Tm 3:15) through which the Lord has given us the Bible.


"The Holy Spirit Whom the Father will send in My name, will instruct you in everything." —John 14:26

The Holy Spirit teaches us everything, not only how to pray and love, but also how to read the Bible. The Spirit often leads us to read first the daily eucharistic readings.

Second, He will have us read Matthew, Mark, Luke, and Acts. Some people meet Jesus and begin to understand the Bible through reading the gospel of John, but it is better to start with the synoptic gospels. We should read the Bible as we eat an Oreo cookie, from the center out. Reading Genesis or Revelation last, not first. We should read the synoptic gospels and Acts first because in these books we enter most directly into the life and person of Jesus Christ. And it is only in Christ that the veil over the Scriptures is removed (2 Cor 3:14).

Third, after reading the eucharistic readings and the synoptic gospels, the Spirit may call us to re-read these same books and pray over the life and person of Jesus for two, three, or more readings. The Catholic Church has followed this approach by emphasizing the gospels in the liturgical cycle of readings. After several readings of the synoptic gospels, the Spirit may lead us to read Paul's letters, the prophets, or the psalms.

Fourth, the Spirit calls us to study the Bible by memorizing verses, checking cross-references, referring to footnotes, consulting Biblical dictionaries and commentaries, and doing word- and theme- studies. But we should be careful not to get into this kind of Bible reading and study until we have the strong foundation of hearing the prophetic word through the eucharistic readings and focusing on Jesus through the synoptic gospels and Acts. Otherwise, we may get off into an intellectual head-trip instead of a relationship with the Lord.


"No one lights a lamp and puts it under a bushel basket or under a bed; he puts it on a lampstand so that whoever comes in can see it" —Luke 8:16

We should always read the Bible with a consciousness of our responsibility to share anything we receive. If we put every blessing, insight, or inspiration on the lampstand to give light to all in the house, the Lord will continually light our lamp. The word will almost jump off the page. The more we give, the more we receive (Mk 4:24).

We must share the word "in any and every way" (Phil 1:18). The Spirit will inspire us to witness on the phone, in letters, in conversations, on the street, in our families, and in our churches. If we don't put the word under a bushel basket of self and fear, we will experience the word alive. Those who know Jesus and His word the best are not those who have read and studied the most but those who have shared the most. If we sow bountifully, we shall reap bountifully (2 Cor 9:6).


"You will receive power when the Holy Spirit comes down on you." —Acts 1:8

In the USA, we have a custom of putting our hand on the Bible and making a commitment. I encourage you to do that right now. Not by your power or might, but only by the power of the Spirit will you be able to take a step forward in reading and living God's word (see Zec 4:6). Ask for the Spirit and verbally (with your hand on the Bible) make the commitment you believe the Lord is asking of you. For example, promise:

"I will read the Bible for five minutes a day."

"I will read the daily eucharistic readings before Mass."

"I will read one paragraph of the Bible with my family before supper each day."

"I will write a Bible verse on the top of my letters."

"I will share the gospel with ____(name)____ before 24 hours elapses."

"I will read with my spouse a paragraph of the Bible daily."

"I will personally thank my pastor for teaching the Bible."

Seek God's will and then obey by the power of the Spirit. Now put your hand on the Bible and pray.


The Simple Reading Guides are designed to motivate the average person to read the Bible and apply it to everyday life. Ideal for beginning Bible readers, or those who need help in reading the Bible consistently.

Bible Reading Schedules:

Simple Reading Guides (book by book):

Simple Reading Guides (chapter by chapter):

Nihil obstat: Rev. Edward Gratsch, June 6, 1997.

Imprimatur: Most Rev. Carl K. Moeddel, Vicar General and Auxiliary Bishop of Archdiocese of Cincinnati, June 12, 1997.

The Nihil obstat and Imprimatur are a declaration that a book or pamphlet is considered to be free from doctrinal or moral error. It is not implied that those who have granted the Nihil obstat and Imprimatur agree with the contents, opinions, or statements expressed.

Tuesday, January 13, 2009



Glenn A. Amper
From Glory Songwriting Festival Album

Uncovered me that I may see
Wondrous things you made for thee
All the grace that you have given me
Preserve me in your own way
Every word that you’ll say
Shall draw me closer to you

Praise you Oh Lord
I offer you my heart and soul
Surrender all my worries to you
Bless me Oh Lord
Forever be completely yours
Lead my way to thy world

Allow me to live and serve
In fulfillness to your love
‘Til the great day of your coming
You helped me to live again
In accordance to your teaching
Thy presence sheltered my life

Praise you Oh Lord
I offer you my heart and soul
Surrender all my worries to you
Bless me Oh Lord
Forever be completely yours
Lead my way to thy world

Glory to you…

Praise you Oh Lord
I offer you my heart and soul
Surrender all my worries to you
Bless me Oh Lord
Forever be completely yours
Lead my way to thy world

Oh Lord Lord
Forever be completely yours
Lead my way to thy world

Oh Lord Lord
Please, lead my way
Please, lead my way
Please, lead my way… to thy world

Eucharistic Adoration (Reverse Momentum)

National Bible Week 2009

From January 19-25, 2009, the entire country will once again be celebrating National Bible Week (NBW), and on the 25th, National Bible Sunday. The observance of NBW is empowered by Presidential Proclamations 44 and 1067 enjoining Filipinos to read and study God’s Word to promote spiritual, moral and social stability in the country.

NBW 2009 is anchored on the theme May They Be One, in response to the prayer of Christ for all His children to “be one,” (John 17.21). As a nation, the Philippines must uphold the Bible as the true and lasting bind that unites individuals, families, and communities, fostering harmony and national transformation. The celebration’s logo encapsulates the ideals of unity amid diversity, particularly of the eight pillars of society namely: Family, Church, Education, Government, Business, Media, Arts & Entertainment, and Science & Technology.

But May They Be One is more than just NBW 2009’s theme, it is also a Scripture Engagement Campaign that envisions putting a Bible in every Filipino Home. This 5-year Bible Campaign launched last September 30, 2008, seeks to encourage Filipinos to use the Bible as a manual to life, owning, reading and living it.

The Philippine Bible Society and partner organizations encourage churches, schools, offices and agencies to join the May They Be One Bible Campaign as well as to stage their own NBW 2009 celebrations via Bible Quizzes, marches, song and dance contests, poster-making competitions, Bible reading marathons, etc. For details on the National Bible Week 2009 events and information on how to conduct your own celebration, visit or call Hazel Alviz at (02)524 5337, 524 6359 local 149 or +63917 5136234.

Heed Christ’s call now! Join NBW 2009 and help our nation become one under the banner of His Word.

May they Be One Bible Campaign

May they Be One Bible Campaign is a five-year nationwaide program (2009-2013) which aims to put a Bible in every home and encourage Filipinos to read and live the Bible resulting in the transformation of the Philippines.


May They Be One is our response to the prayer of Christ for all His children to 'be one,' (John 17.21) since unity is vital for making the Word of God accessible, understandable, respected and lived. Itis also a call for oneness in individuals, families, and communities resulting in unity among various sectors in working for national transformation.


The Episcopal Commsision for the Biblical Apostolate (ECBA) of the catholic Bishops' Conference of the Philippines (CBCP) is spearheading the campaign in partnership with the Philippine Bible Society (PBS) and other churches.

May They Be One is inspired by the world Synod of Bishops in Rome on Octobers 5-26 this year which has as its theme, "The Word of God in the Life and Mission of the Church." Archbishop angel Lagdameo, President of CBCP and Walter Cardinal Kasper, President of the Pontifical Council for Promoting Christian Unity wrote letters of endorsement for the campaign.


The May They Be One Campaign aims to raise sufficient funds within the Philippines and overseas, to enable at least 5 million Bibles to be printed and sold at the subsidized price of P50 each. Ful production cost of a Bible is P100. About 20% of all bibles to be printed will be given away for free at the discretion of affliated local parish priest or pastor.


May They Be One will be launched with a Concelebrated Mass at the Manila Cathedral on Sept. 30, 2008. It will be an ecumenical service to seel God's blessing on the Campaign and a send-off for the four Bishops, led by PBS President Bishop Bastes, who are attending the Synod in Rome. A special May They Be One Bible will be dedicated during the service where representatives from various sectors will be invited.


You can become a Friend of the Bible Society and help put a Bible in every home in the Philippines.

As a Friend of the Bible Society, you will be asked to do 3 things:

  • Pray for once a week in church or at home for those who are involved in translation and distribution of God's Word.
  • Agree to tell friends and family about the work of ECBA and Philippine Bible Society.
  • Give a minimum donation of P250 each year towards the cost of putting a Bible into home of fellow Filipinos.

In return for being a Friend, we will do 3 things for you:

  • Pray for you at our special weekly prayer and devotion times.
  • Agree to keep you regularly informed on the progress of this task.
  • Present you with a special certificate to recognize your support.

Monday, January 12, 2009

Sunday, January 11, 2009


What if I told you that clicking a button would show you a Catholic website that contains (among other things) newly composed Catholic Responsorial Psalm scores based on Gregorian chant with Organ/Vocalist scores for the entire Catholic Liturgical year ??

And what if I further told you that these are offered ** COMPLETELY * FREE * OF * CHARGE ** to anyone who wants them, and the PDF scores can be downloaded *instantly *without even a login ??

* If I told you this, would you take five seconds to go check out the website, download PDF scores, and listen to the mp3 samples??*

* Guess what? It is true!!! No joke, and * absolutely * no strings attached.*

Here is the site

. . . and here are free Mass Parts for organ and voice:

[[[see link]]]

Saturday, January 10, 2009

The Bishop of Imus (What a title!)

[[[see link]]]

His Excellency, MOST REV. LUIS ANTONIO G. TAGLE, D.D., Doctoral graduate of the Catholic University of America and Bishop of Imus since 2001, gave the following lectures. I'm really looking forward to giving them a listen.

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss Christian dogma of the Trinity. The Lecture was delivered June 2005.

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss the Christian Doctrine of the Trinity. and particularly discusses trinitarian heresies. The Lecture was delivered last July 5, 2005

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss the Christian Doctrine of the Trinity. The Lecture was delivered last August 6, 2005.

Dogmatic Theology - Arnold C. Biago, SVD
Lectures of Bishops Luis Antonio Tagle, DD on Dogmatic Theology in Divine Word Seminary, Divine Word School of Theology, Tagaytay City, Philippines. Bishop Chito will discuss the Christian Doctrine of the Trinity. The Lecture was delivered last August 6, 2005

*HT: Filipino Catholic, who I should really consider putting on the payroll...

New Year Message 2009

Friday, January 9, 2009

Steve Ray and Scott & Kimberly Hahn

by Catholic Audio

How could you not love a post where I give you MP3s from these giants?!?

From the Deep in Scripture podcast:

April 30th , 2008. Guest: Steve Ray, “Verses I Never Saw” (PDF)

Listen in MP3 format ( app. 50 meg) MP3 Archive

Resource Special “Crossing the Tiber,” by Steve Ray


These 2 talks are excellent reference for our


April 23th , 2008 Ephesians 5:21 & 33 Pt.2 (PDF)

Listen in MP3 format ( app. 50 meg) MP3 Archive

Resource Special "First Comes Love" by Scott Hahn

January 23rd, 2008 Ephesians 4:22- 24 (PDF)

Listen in MP3 format ( app. 50 meg) MP3 Archive

Resource Special
“Life-Giving Love,” by Kimberly Hahn

Thursday, January 8, 2009






To listen to any song just hover the mouse pointer
over the song title, wait for Snap Shots
pop-up MP3 player

click PLAY button

See my FileQube Folder

Tuesday, January 6, 2009


Benedictio Ante Mensam
Blessing Before Meals

BENEDIC, Domine, nos et haec tua dona quae de tua largitate sumus sumpturi. Per Christum Dominum nostrum. Amen. BLESS us, O Lord, and these Thy gifts which we are about to receive from Thy bounty, through Christ our Lord. Amen.
Ante prandium:

Mensae caelestis participes faciat nos, Rex aeternae gloriae. Amen.
Add for midday:

May the King of everlasting glory make us partakers of the heavenly table. Amen.
Ante cenam:

Ad cenam vitae aeternae perducat nos, Rex aeternae gloriae. Amen.
Add for evening:

May the King of ever-lasting glory lead us to the banquet of life eternal. Amen.

Benedictio Post Mensam
Blessing After Meals

AGIMUS tibi gratias, omnipotens Deus, pro universis beneficiis tuis, qui vivis et regnas in saecula saeculorum. Amen. WE give Thee thanks, almighty God, for all Thy benefits, who livest and reignest for ever and ever. Amen.
V. Deus det nobis suam pacem.
R. Et vitam aeternam.
V. May the Lord grant us His peace.
R. And life everlasting.


Angele Dei, also know as the Prayer to One's Guardian Angel, was in the past attributed to St. Anselm (c1033-1109), for it appears in medieval collections of St. Anselm's works. However, it is clear that this prayer was added to Anselm's works sometime after his death.

As best can be determined, this prayer is an 11th/12th century interpolation of a prayer composed by Reginald of Canterbury, who died sometime after 1109. This prayer is from Reginald's Life of St. Malchus (d. c 390), a famous hermit who was a friend of St. Jerome (c 341-420). The popular English translation given below is from the later half of the 19th century and appears in the Baltimore Manual of Prayers (1888).

Guardian Angels protect their charges against the assaults of demons to preserve them from sin. Several passages in Scripture mention them in passing. (Dn 10: 13,20-21, Tob 12:12, Mt 18:10, Acts 12:11,15). October 2 is the memorial to the Guardian Angels. This prayer carries a partial indulgence.

qui custos es mei,
Me tibi commissum pietate superna;
(Hodie, Hac nocte) illumina, custodi, rege, et guberna.
my guardian dear,
To whom his love commits me here;
Ever this (day, night) be at my side,
To light and guard, to rule and guide.


A traditional prayer asking for the grace of the Holy Spirit. It has been used for centuries as a prayer of private devotion. The texts appear in the propers for the feast of Pentecost in both the Mass and Divine Office, and also in the votive Mass of the Holy Spirit. The first part, which has a partial indulgence attached to it, is the antiphon for the Magnificat for Pentecost. The veriscle and response are associated with the readings for the feast. Lastly, the collect is found in the votive Mass.

VENI, Sancte Spiritus, reple tuorum corda fidelium, et tui amoris in eis ignem accende. COME, Holy Spirit, fill the hearts of Thy faithful and kindle in them the fire of Thy love.
V. Emitte Spiritum tuum et creabuntur;
R. Et renovabis faciem terrae.
V. Send forth Thy Spirit and they shall be created
R. And Thou shalt renew the face of the earth.
DEUS, qui corda fidelium Sancti Spiritus illustratione docuisti: da nobis in eodem Spiritu recta sapere, et de eius semper consolatione gaudere. Per Christum Dominum nostrum. Amen.
Let us pray:
O GOD, Who taught the hearts of the faithful by the light of the Holy Spirit, grant that, by the gift of the same Spirit, we may be always truly wise, and ever rejoice in His consolation. Through Christ our Lord. Amen.


A Confiteor is a penitential prayer where we acknowledge our sinfulness and seek God's mercy and forgiveness. Confiteors have been part of Christianity from the beginning. St. Augustine notes that it was traditionally recited while striking the breast as a sign of humility, such as is the custom we have today of doing so during Mass when it is recited. The prayer below is the traditional form of the prayer. It was partially composed in the 8th century and then added to the Mass in the 11th century. The Confiteor in use in the Missal of Paul VI is a shortened version of this one.

CONFITEOR Deo omnipotenti, beatae Mariae semper Virgini, beato Michaeli Archangelo, beato Ioanni Baptistae, sanctis Apostolis Petro et Paulo, et omnibus Sanctis, quia peccavi nimis cogitatione, verbo et opere: mea culpa, mea culpa, mea maxima culpa. Ideo precor beatam Mariam semper Virginem, beatum Michaelem Archangelum, beatum Ioannem Baptistam, sanctos Apostolos Petrum et Paulum, et omnes Sanctos, orare pro me ad Dominum Deum nostrum. Amen. I CONFESS to almighty God, to blessed Mary ever Virgin, to blessed Michael the Archangel, to blessed John the Baptist, to the holy apostles Peter and Paul, and to all the saints that I have sinned exceedingly in thought, word, and deed, through my fault, through my fault, through my most grievous fault. Therefore, I beseech blessed Mary ever Virgin, blessed Michael the Archangel, blessed John the Baptist, the holy apostles Peter and Paul, and all the saints, to pray for me to the Lord our God. Amen.


The present form of the Apostles' Creed first appears in the 6th century in the writings of Caesarius of Arles (d 542). However, it can be traced in one form or another back to Apostolic times. For more details see the entries in the Symbola (Creeds) section. A partial indulgence is granted to the faithful who recite the Symbolum Apostolorum.

CREDO in Deum Patrem omnipotentem, Creatorem caeli et terrae. Et in Iesum Christum, Filium eius unicum, Dominum nostrum, qui conceptus est de Spiritu Sancto, natus ex Maria Virgine, passus sub Pontio Pilato, crucifixus, mortuus, et sepultus, descendit ad inferos, tertia die resurrexit a mortuis, ascendit ad caelos, sedet ad dexteram Dei Patris omnipotentis, inde venturus est iudicare vivos et mortuos. Credo in Spiritum Sanctum, sanctam Ecclesiam catholicam, sanctorum communionem, remissionem peccatorum, carnis resurrectionem, vitam aeternam. Amen. I BELIEVE in God, the Father almighty, Creator of heaven and earth. I believe in Jesus Christ, His only Son, our Lord. He was conceived by the power of the Holy Spirit and born of the Virgin Mary. He suffered under Pontius Pilate, was crucified, died, and was buried. He descended to the dead. On the third day He rose again. He ascended into heaven and sits at the right hand of God, the Father Almighty. From thence He shall come to judge the living and the dead. I believe in the Holy Spirit, the holy catholic Church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen.


The Ave Maria is perhaps the most popular of all the Marian prayers. It is composed of two distinct parts, a Scriptural part and an intercessory part. The first part, the Scriptural part, is taken from the Gospel of St. Luke and joins together the words of the Angel Gabriel at the Annunciation (Lk 1:28) together with Elizabeth's greeting to Mary at the Visitation (Luke 1:42). The joining of these two passages can be found as early as the fifth, and perhaps even the fourth, century in the eastern liturgies of St. James of Antioch and St. Mark of Alexandria. It is also recorded in the ritual of St. Severus (538 AD). In the west it was in use in Rome by the 7th century for it is prescribed as an offertory antiphon for the feast of the Annunciation. The great popularity of the phrase by the 11th century is attested to in the writings of St. Peter Damian (1007-1072) and Hermann of Tournai (d.c. 1147). Later, probably by Pope Urban IV around the year 1262, Jesus' name was inserted at the end of the two passages.

The second half of the prayer (Holy Mary..) can be traced back to the 15th century where two endings are found. One ending, Sancta Maria, Mater Dei, ora pro nobis peccatoribus, is found in the writings of St. Bernardine of Siena (1380-1444 AD) and the Carthusians. A second ending, Sancta Maria, Mater Dei, ora pro nobis nunc et in hora mortis nostrae, can be found in the writings of the Servites, in a Roman Breviary, and in some German Dioceses. The current form of the prayer became the standard form sometime in the 16th century and was included in the reformed Breviary promulgated by Pope St. Pius V in 1568

AVE MARIA, gratia plena, Dominus tecum. Benedicta tu in mulieribus, et benedictus fructus ventris tui, Iesus. Sancta Maria, Mater Dei, ora pro nobis peccatoribus, nunc, et in hora mortis nostrae. Amen. HAIL MARY, full of grace, the Lord is with thee. Blessed art thou amongst women and blessed is the fruit of thy womb, Jesus. Holy Mary, Mother of God, pray for us sinners, now, and in the hour of our death. Amen.


This prayer was given to us by our Lord Jesus Christ Himself when the apostles asked Him to teach them how to pray (Mt 6:9-13) and thus the prayer has been a part of the Church since the very beginning. The Didache (1st-2nd century) commends the prayer to be recited by the faithful three times during the day. In the latter part of the 4th century it became an official part of the Mass and was recited after the breaking of the bread. Later, Pope St. Gregory the Great, influenced by St. Augustine, moved it to just before the breaking of the bread where it has been ever since. Today, the Didache's tradition of reciting the prayer thrice daily continues in the Church with the Lord's Prayer being recited at Mass and then twice more during the Liturgy of the Hours, at Lauds and Vespers.

Prior to the Protestant Reformation, the Our Father was universally recited in Latin in the West by clergy and laity alike. The rather curious English translation we have today is due to Henry VIII's efforts to impose a standard English version across his realm. Catholics, not wishing to be overly conspicuous in a place very hostile to the Catholic Church at the time, adopted the translation in order to remain inconspicuous.

PATER NOSTER, qui es in caelis, sanctificetur nomen tuum. Adveniat regnum tuum. Fiat voluntas tua, sicut in caelo et in terra. Panem nostrum quotidianum da nobis hodie, et dimitte nobis debita nostra sicut et nos dimittimus debitoribus nostris. Et ne nos inducas in tentationem, sed libera nos a malo. Amen. OUR FATHER, who art in heaven, hallowed be Thy name. Thy kingdom come. Thy will be done on earth as it is in heaven. Give us this day our daily bread and forgive us our trespasses as we forgive those who trespass against us. And lead us not into temptation, but deliver us from evil. Amen.


A short expression of praise to the Trinity from the very early Church. Authors such as Hippolytus (d. 235) and Origen (ca 231) use very similar phrases in praise of the Trinity. The form became fixed to what we have today by the time of the Arian controversies of the 4th century. It is used extensively in the Mass, the Divine Office, and also many other devotions such as the Rosary.

GLORIA Patri, et Filio, et Spiritui Sancto. Sicut erat in principio, et nunc, et semper, et in saecula saeculorum. Amen. GLORY be to the Father, and to the Son, and to the Holy Spirit. As it was in the beginning, is now, and will be forever. Amen.


The Sign of the Cross is not only an action, but a statement of faith itself. In this simple gesture one is not only making a sign of our redemption, the Cross, but is also expressing faith in the Blessed Trinity. It was with this simple action that the faithful of the early Church fortified themselves despite difficult times. Tertullian, writing in the third century, tells us that Christians made the Sign of the Cross upon rising, as they were dressing, upon entering or leaving their houses, on going to the bath, on sitting down at the table, on lighting their lamps, in fact, at the beginning of every action. St. Augustine tells us that "It is by the sign of the Cross that the Body of the Lord is consecrated, that baptismal fonts are sanctified, that priests and other ranks in the Church are admitted to their respective orders, and everything that is to be made holy is consecrated by the sign of our Lord's cross, with the invocation of the name of Christ." (Serm. LXXXI).

The original Sign of the Cross was likely a "mini-cross" made by tracing a cross on the forehead, lips, or breast with the thumb, much like the custom today of doing so before the Gospel is read. It is difficult to determine exactly when the current custom of blessing oneself with a large cross going forehead to breast and then from shoulder to shoulder came about. Historical records in this regard are open to multiple interpretations and Church historians have divergent views on the subject. That the written record is unclear on the subject is to be expected, since such a custom would more likely be taught by example than by written instruction. It is likely that this large cross was first used in formal blessings by the clergy starting sometime during the Arian controversy of the fourth century and then eventually adopted by the laity. Clearly written instructions for using the large cross form to bless oneself appear by the 12/13th century, by which time it is also clear that the custom had been in use in some form or another for a long time, possibly since the 8th century.

As noted by various Medieval authors, this large Sign of the Cross is rich in symbolism. When Christ came to redeem the world, He descended from the Father, was born of the Virgin Mary, died, was buried, and descended to the dead. He then rose from the dead and ascended into heaven where He sits at the right hand of the Father. Thus when making the Sign of the Cross, one uses the right hand, which symbolizes Christ who sits at the right hand of the Father. Starting at the forehead, which symbolizes the Father, the Creator and source of all things, one then descends to the lower chest. This symbolizes the Incarnation, for Christ came down from heaven from the Father and became flesh in the womb of the Virgin Mary through the power of the Holy Spirit.

In the West, one then proceeds from the left shoulder to the right shoulder to finish the Sign of the Cross. The left in this case is usually associated with death and darkness, while the right symbolizes truth and light. Thus the action represents the transition from misery to glory, from death to life, and from hell to paradise. As Christ passed from death to life and sits at the right hand of the Father (left to right), so too may we pass from death to life in Christ through the sanctification of the Holy Spirit. In Eastern Christian traditions, the opposite direction is taken. One proceeds from the right to the left, so the symbolism is somewhat different.

A partial indulgence is granted to the faithful who devoutly make a sign of the cross.

"Go, therefore, and make disciples of all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Spirit." (Matt. 28:19)

IN nomine Patris, et Filii, et Spiritus Sancti. Amen. IN the name of the Father, and of the Son, and of the Holy Spirit. Amen.

Monday, January 5, 2009


The goal of the Lectio is of course contemplation, the highest rung in the Scala Claustralium. But the possibility of contemplation can only be prepared for through reading, followed by meditation and then by prayer.

Reading is intelligent reading of Scriptures. One must be attentive to settings, changes in character, movement, tenses of verbs, movement of a plot... etc. The grammar and syntax of the text is the "flesh" that must be honored before I can proceed to the "spirit" of the text.

Meditation is allowing the text to speak to oneself. This is easier said than done. The more advanced practitioners of the lectio at this stage would be taking down notes, looking at other passages of Scriptures, or even checking marginal notes and footnotes. Beginners in the practice can also use their imagination by "putting themselves in the text", as it were, and getting themselves involved in the action. Guy the Carthusian goes from one keyword to another asking himself what it means, while at the same time going through other passages in the Scriptures that could shed light on it.
Prayer begins any time during the process (whether in reading or in meditation). It is the moment when one closes the page and raises his heart to God. In some parts of the Confessions, Augustine seems to be using the occassion of reading by asking God directly what the passage means. "When one reads, God speaks; when one speaks to God, one prays." Prayer after all is the exhalation of the spirit that the Word of God has expanded.

Contemplation is the last stage of the Lectio. It is not an achievement but a gift. It is the soul getting a foretaste of that rest which one can find in God alone. The mystics cannot describe the experience in words because no single human experience can be compared to it. And because it is a gift, one can only wait that it be given.

The "Lectio Divina" is best done with the following external elements:
  1. a schedule (early in the morning is the best; late at night is not so good)
  2. a place (time and place is a requirement for routine; the place should be far from any distraction)
  3. a good translation of the Bible (Catholic Bible, please, because it is complete)
  4. a notebook and pen (for taking down notes, of course)
"Lectio" in Latin is not only "reading", it is also a "lesson". The knowledge gained in one sitting (of about 30 minutes) becomes part of one's stock knowledge of the accounts of Salvation History, and therefore can be very useful in future readings of the Scripture.

The "lectio" should become an extension of and a preparation for the Divine Liturgy, i.e., the Mass. It would be an excellent idea to synchronize one's reading of the Scriptures with the liturgy's cycle of readings. However, if one would like a continuous reading of the Scriptures, it is recommended that one begins with the Gospels, Mark, first, then Matthew and Luke and finally John. Mark being the earliest of the Gospels can become one's guide in reading the other gospels. We learn by comparing and contrasting. After one's reading the earliest of the Gospels, one can then have a better appreciation of the accounts of Christ's ministry, death and resurrection when one reads the other gospel accounts having Mark in one's stock knowledge.
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"Lectio Divina" is the particular way by which Catholics read the Scriptures. It is a reading of the Scriptures that seeks to encounter God through the sacramentality of the Word. As such, it is not mere understanding, it is "knowing" the Word of God in the spirit of prayer. It is in this way that the Catechism explains it as the first "wellspring of prayer" (nn. 2653-4)

The Church "forcefully and specially exhorts all the Christian faithful... to learn 'the surpassing knowledge of Jesus Christ' (Phil. 3:8) by frequent reading of the divine Scriptures... Let them remember, however, that prayer should accompany the reading of sacred Scripture so that a dialogue takes place between God and man. For 'we speak to him when we pray; we listen to Him when we read the divine oracles'.

The above paragraph from the Catechism (n. 2653) puts together two lines from Dei Verbum par. 25. The quotation from Phil. 3:8 about "the surpassing knowledge of Jesus Christ" should be -- for the Christian -- the life-project. St. Paul is not referring here to a knowledge that is merely informational; he refers to a knowledge that is existential, that is, one that touches one's being, transforming it in the power of the resurrection. The second quotation from St. Ambrose puts the reading of the Scriptures within an ongoing dialogue with God in prayer. Let it be remembered that it was St. Ambrose whom Augustine writes about in the Confessions who alternated work with sacred reading throughout the day.

In paragraph 2654, the Catechism puts the reading of Scriptures within the monastic tradition of the lectio:
The spiritual writers, paraphrasing Matthew 7:7, summarize in this way the dispositions of the heart nourished by the word of God in prayer: "Seek in reading and you will find in meditating; knock in mental prayer and it will be opened to you by contemplation.
Reading must lead to meditation, meditation to prayer and prayer to contemplation -- the ladder of the lectio divina. Guy the Carthusian explains how the steps of this ladder lead from one to the other. Interesting is the process that he describes. One reads by pronouncing the words and listening to them. Meditation is understanding what the words or phrases mean. This is a slow process likened to the act of masticating that involves an internal dialogue between the reader and the author of the text about the text. Once the text is understood, one can now pray "from" the text: by petition, adoration, praise or thanksgiving. Finally, when the Holy Spirit allows it, the reader is given a glimpse of the mystery thus understood. This is the final stage of the reading: contemplation -- a glance into God Himself.
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Saturday, January 3, 2009


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Panalangin Sa Pasimula ng Pag-aaral
Halina, O Espiritu Santo
Punuin ang puso ng mga binyagan
at papagningasin sa kanila ang apoy
ng Iyong Pag-Ibig.

Ipagkaloob Mo ang Iyong Diwa at sila’y Malilikha.


At Iyong mababago ang santinakpan.
Manalangin tayo…
O Diyos, inaralan Mo ang puso ng mga binyagan
sa pamamagitan ng tanglaw ng Espiritu Santo
ipagkaloob na sa diwa ring ito
ay matutuhan namin ang lahat ng kabanalan
at matamasang lagi ang kanyang kaaliwan. Amen.

Mag-aral Tayo

Ang mga sumusunod ay mga lathalain sa wikang Pilipino na pawang nakalaan para sa pagtuturo ng Katekismo. Ang karamihan ng mga pahinang ito ay tungkol sa pagbabasa ng Ebanghelyo ng Linggo.