6 | Homilies & Sermons 6 | Salt from the Doctors a–b | Photos of events

Anamnesis
τοῦτο ποιεῖτε εἰς τὴν ἐμὴν ἀνάμνησιν
. ,   A monthly newsletter for Filipino Traditionalists . . —

A PRAYER FOR PRIESTS

Magpuri ka’t manikluhod! O J, Eternal Priest,
keep all Thy priests
within the shelter of Thy
Sacred Heart, where none
may harm them.
Keep unstained their
anointed hands which daily
touch Thy Sacred Body. Keep
unsullied their lips purpled
with Thy Precious Blood.
Keep pure and unearthly
their hearts sealed with the
sublime marks of Thy glorious
priesthood.
Let Thy holy love sur-
round them and shield them
from the world’s contagion.
Bless their labours with
abundant fruit, and may the
© Almadrones souls to whom they have min-
istered be here below their joy
THE MONTH OF JUNE, this year, which Holy Mother Church has deigned to appoint as the month of and consolation and in Heav-
the Most Sacred Heart of Jesus, is blessed to have two of the movable greatest feasts in Christendom: en their beautiful and everlast-
the feast of the Most Holy Body of Christ, whose institution as a universal feast will celebrate its th ing crown. Amen.
anniversary on  August; and the feast of the Most Sacred Heart of our Lord Jesus Christ, the exten- O Mary, Queen of the
sion of whose feast to the Universal Church will celebrate its th anniversary on  August. Whit- clergy, pray for us; obtain for
us a number of holy priests.
suntide and Trinitytide this year were also celebrated in June. The two fixed feasts celebrated this
month, the Nativity of Saint John and Saints Peter and Paul, completed the special festivities of June.
The Vigil of Pentecost observed on Whit- solemnity on the Second Sunday after Pente-
sun Eve prefaced the august mystery celebrated cost, after which the Blessed Sacrament was
on Pentecost Sunday. Trinity Sunday on the carried in procession throughout the area of the
octave day of Pentecost honoured the Three parish. Benediction followed afterwards.
Persons in the One God. The feasts of the Nativity of Saint John and
On Thursday after Trinitytide, Mass was of the Sacred Heart were celebrated on their
sung for the solemn feast of Corpus Christi. The respective proper feast days. The feast of Saint
same feast was again celebrated as an external Peter and Paul concluded the month.
 A monthly newsletter for Filipino Traditionalists
Anamnesis July
In this issue Month of the Most Precious Blood
3 | Theophoric and theandric 1 T THE MOST PRECIOUS BLOOD OF O. L. J. C. |  CLASS
Satcheil M. Amamangpang 2 W Visitation of the B. V. M. |  CLASS
5 | The great Western amnesia 3 T Saint Irenaeus B. & M. |  CLASS
Maurice Joseph M. Almadrones 4 F Feria in Whitsuntide |  CLASS — {First Friday |  CLASS}
9 | On the Rite of Matrimony
Jesson G. Allerite
5 S      C. |  CLASS
6 S Fourth Sunday after Pentecost |  CLASS
Deo Optimo Maximo 7 M   B. & M. |  CLASS
Laus Deo Virginique Matri 8 T   Queen of  W. |  CLASS
Ad Christum per Deiparam
9 W Feria in Whitsuntide |  CLASS
The Anamnesis is a monthly 10 T VII Holy Brethren Mm., Saints Rufina & Secunda Vv. & Mm. |  CLASS
newsletter published online for 11 F Feria in Whitsuntide (S. Pius I, Pope & M.) |  CLASS
Filipino Traditionalists, in the service 12 S Saint John Gualbert Abb. |  CLASS
to God through Sacred Tradition
and its manifold time-honoured 13 S Fifth Sunday after Pentecost |  CLASS
expressions in these Philippine Isles. 14 M Saint Bonaventure B. C. & D. |  CLASS
15 T Saint Henry Emperor, C. |  CLASS
SENSE OF THE SACRED 16 W      |  CLASS
17 T Feria in Whitsuntide (S. Alexius C.) |  CLASS
18 F Saint Camille of Lellis C. |  CLASS
19 S   &  Vv. & Mm. |  CLASS
20 S Sixth Sunday after Pentecost |  CLASS
21 M         |  CLASS
22 T Saint Mary Magdalene Penitent |  CLASS
23 W Saint Apollinaris B. & M. |  CLASS
24 T Feria in Whitsuntide (S. Christine V. & M.) |  CLASS
25 F SAINT JAMES Ap. |  CLASS
26 S Saint Anne Mother of the B. V. M. |  CLASS
THE TRADITIONAL LATIN MASS 27 S Seventh Sunday after Pentecost |  CLASS
is celebrated regularly at the Parish
28 M Ss. Nazarius & Celsus Mm., Victor I Pope & M., & Innocent I Pope & C. |  CL
of the Holy Family in the Diocese of
Cubao, by Reverend Father Michell 29 T Saint Martha V. |  CLASS
Joe B. Zerrudo, chaplain and spiritu- 30 W Feria in Whitsuntide (Ss. Abdon & Sennen Mm.) |  CLASS
al director of the Societas Ecclesia 31 T     C. |  CLASS
Dei Sancti Ioseph—Una Voce Phil-
ippines (SEDSI—UVP).
Masses on Sundays are sung at
F easts in  &   are proper to the Philippine Islands: either the rank and the dignity of the
feast or the proper prayers and texts are different from those indicated in the Missal. Feasts enclosed in
(parentheses) are commemorations. Only those commemorations falling on a ferial day are given.
. p.m. at the high altar, and on
The Cappella Gregoriana Sanctae Caeciliae olim Xicatunensis invites everyone, especially those who
CAPPELLA

weekdays are offered at . a.m. in

the oratory. regularly attend the Liturgies at HFP, to adore and worship the Blessed Trinity through sacred
For enquiries, please contact music, which holy, universal, and excellent patrimony is “for the glory of God, and the sanctifica-
 and . tion and edification of the faithful.” For enquiries, please contact www.facebook.com/CGSCOX.
 ,   Anamnesis 3

Theophoric and theandric II

Satcheil M. Amamangpang

T    D L with which Jesus Christ our

Lord, True God (theos, θεός) and True Man (anēr, ἀνήρ), loved us,
that, in a singular act of mercy, did will to remain with us until the
end of time, ever and really present in the Blessed Sacrament of the Altar.
Adoring which Sacrament, our God (theos, θεός) we carry (phero, φέρω) in a
solemn Theophoric Procession throughout His boundless realm.—J. G. A.
Unrivalled, therefore, is the legacy of in an embrace of ardent faith, bless the
Saint Thomas Aquinas, faithful son of God-Host.
Saint Dominic, who adorned the Eucha- Waxing eloquent in the history of
ristic repertoire of the Church with the these Catholic Islands, the hymn affirms
hymns he composed. But the universal that for four centuries (almost five centu-
speech of the Church is not alone in sing- ries now), the doctrine of Christ, the Di-
ing the glories of the Sacrament. In these vine Light, without interruption nour-
pious Isles, vernacular hymns, principally ished and continues to nourish the Philip-
Spanish hymns, reverberated in the The- pine soil. Here our forefather first heard
ophoric Processions of old, and continue themselves called a people who love Mary
to manifest their presence in our present before their mountains of gold, for the
times, sung by the intractable manangs of treasures of the Most Holy Cross are but
each parish and community. the only treasure of Christians.
But what do these Spanish hymns In those eras of the s, the dark
mean? Where did they come from? What shadow of Satan engulfed the land of the PAGLILINGKOD
is their history? We will trace it here. people of God. Freemasonry, then as    *
now, held captive many of the sons of the
G  J
Words: Don Emeterio Barcelón y Barceló Soriano
Music: Fray Domingo Carceller, O.R.S.A.
Church. And the Philippines, converted
centuries ago, was surrounded by nations
where the Sweet Name of the Lord had
O Panginoon naming Jesucristo na nasa Sa-
cramento sa Altar, kami po ay nagpapatirapa
sa Inyong harapan, sumasamong nangangayupa-

A timeless hymn, written by a

distinguished Filipino poet in
Spanish before World War
II, and set to music by the most celebrated
never been heard yet. Yet the Sun of the
Eucharist rose ever effulgently, Its re-
splendence reaching the other peoples of
the Orient, that, gleaming upon Its zen-
pa, pinipintuho ang Inyong mahiwagang karik-
tan, lingapin po Ninyo yaring Inyong abang ba-
yan, sa Inyo pong dakilang awa. Ipakapag-adya
po Ninyo kami mula sa mga tuksong lumiligid sa
Recollect musician of that time, this be- ith, It radiates Its blessings to every soul, amin mula po sa lahat ng dako’t lupalop.
came the official hymn of the rd Interna- saint or sinner, sending Its kiss of love Humihibik po kami sa Inyo, kaming mga ali-
tional Eucharistic Congress held in Ma- even unto climes plunged in the veil of ping makasalanan sa gitna ng mapapait na mga
nila from  to  February . Fray Car- heathenry. luhang ito, O walang-kaparang Kagalingan ng
celler, whose musical legacy his patrons The hymn resonated and continues santinakpan, na nagkatawang-tao alang-alang sa
and students still keep alive, once served to resonate its clear and vibrant notes in a aming kaligtasan, tunghayan po Ninyo ang Inyo
as the maestro de capilla of the basilica of world beholden to modernism, material- pong Iglesia na sumasamba po sa Inyo, at mari-
Saint Sebastian in Quiapo until his death. ism, and atheism, which pollute Christen- ngal pong nagtatanod sa Inyong kaluwalhatian.
The hymn declares the glory of our dom with their diabolical teachings and Tighawin po Ninyo ang pagkauhaw ng
Lord Jesus Christ, really present in the errors, leading many to Hell. The world aming kaluluwa sa pamamagitan ng Inyo pong
Host for Benediction, before Whom all had become a live volcano of a thousand Kabanal-banalang Katawan at maging man po
in heaven and earth and under the earth hatreds and rancour, the hymn decries, ng Inyong Kamahal-mahalang Dugo: Kayo po na
prostrate and surrender their adoration. that every fashion of envy and traitorous nabubuhay at naghahari hanggang sa kapanahu-
All peoples of the Orient and all nations jealousy mercilessly destroys it. But these nan ng mga kapanuhanan.
indeed come to the August Mystery, and Theophoric II | continued on p. 4 Amén.
* Image: The precious jewel-encrusted golden monstrance of the Cathedral of Manila exposed during the st National Eucharistic Congress of the Philippines
4 Anamnesis  ,  
Theophoric II | p. 3 PAGLILINGKOD
envious foes of the Lord, impious and  -   *
vicious, shall have no victory, for the Ho-
ly Host fulgently shines even in the black-
est of nights, burning those dark enmities
with the fire of Its charity, the theandric
O Kabanal-banalang Puso ng Panginoon naming
Jesucristo na pumintig alang-alang sa amin ni-
yaong walang kaparang Pag-ibig upang magpaba-
love of our Lord, made known to the yubay Kayo sa Cruz alang-alang sa aming kaligta-
world in the fulgent light of the Blessed san, sakupin po Ninyo yaring Inyong abang bayang
Eucharist throughout Christendom. sumasampalataya sa Inyo, at likumin po Ninyo kami
sa Inyong walang-hanggang Kaharian.
N      Ibalong po Ninyo sa amin, Kayo pong tumubos
Words: Don Manuel Bernabé sa amin sa paghahandog po ng Inyong Kabanal-
Music: Maestro Simeón Resurrección banalang Katawan at ng Inyong Kamahal-mahalang

E very devotee of the Sacred Heart

of our Lord Jesus Christ knows
this hymn, written by another
famous Filipino poet in Spanish, and set
to music by a reputed professor of music
Dugo, ang lambong ng Inyo pong mapagkandiling
Pag-ibig: Kayo po na nabubuhay at naghahari
hanggang sa kapanahunan ng mga kapanuhanan.
Amén.

in the Ateneo de Manila. Indeed, the cen- of His Divine Love upon us and envelop and equality, may we—separated in both
tre of the devotion to the Sacred Heart in and protect our homes, in whose altars is time and space from those who, with the
the Philippines was the church of Saint enshrined the very same Heart, blessing Angels and Saints in heaven, sang before
Ignatius in the Walled City. In every way us who flood before His Real Presence, us these hymns—not abandon these elo-
possible steeped in a language bridging our Most Sweet Lord, Who shall cause quent articulations of our faith, hope, and
the loftiness of theology and the simplici- His Heart to govern ours and the glories love, transmitting them to the generations
ty of the faithful, this hymn has outlived of His realm to extend all over our Is- that shall come after ours.
others, and numerous composers and lands—from Aparri to Joló—whilst the We are all called to preserve them,
poets have written versions for it. ark of our traditions, the Barque of Peter, revive them where they have disappeared,
There is no greater love than the love stays afloat above waters intent at obtain- sing them with that same steadfast devo-
of the Sacred Heart, to Whom the Fili- ing our shipwreck. tion of our ancestors, and to truly live
pino people relinquish their hearts, unit- their admonitions and exhortations.
ing their desires to the sublime will of These hymns are witnesses to the Let us, therefore, purify our voices
God. In churches and in homes, we in- strong, firm and unfathomable faith of and, one with the Universal Church, pro-
voke the Sacred Heart, that without wan- the people of God. In this our time, when claim this Great Mystery of our Faith!
ing, It shall reign unconquered from Apa- we are privileged to suffer a persecution ¡Viva Cristo Rey y el Sagrado Corazón!
rri unto Joló, indeed from the north of the that happily puts on the guise of reason ——
Islands to the south. This is a very power-
ful declaration of fidelity that some enter- OTHER EUCHARISTIC HYMNS OF THE PHILIPPINES
prises in the media have hijacked it to suit
their designs of popularity.
We express with the hymn our long-
ing for His reign on earth, His empire in
the Orient, boldly expressing our faith
T he Philippines celebrated its st National Eucharistic Congress from  to  December . Its
official hymn was Pueblo filipino, written by Padre José Fernández and composed by Dr. Francisco
Santiago (who composed the widely known Nuestro Padre Jesús Nazareno of Quiapo) of the then
Conservatory of Music of the University of the Philippines. The hymn has three parts: an invitatory, a
chorus, and three verses, styled as dialogues by God, the Fatherland, and the Faith. Each verse has a
which is ardent as the sun, firm as the distinct melody.
rock, and immense as the sea. Hoisted During the centenary of the institution of the feast of the Most Sacred Heart of Jesus, the Philip-
upon our mountains the celestial ensigns pines celebrated its nd National Eucharistic Congress from  November to  December . [On 
of the Lord, iniquity can never dwell as August , Pope Pius IX, with the decree Ex quo Clemens Papa XIII by the Congregation of Sacred
mistress in our pious Isles, and the portals Rites, promulgated to Rome and to the world, inscribed the feast in the universal calendar.] The official
of the Hell shall never prevail. hymn was Pilipinas, makináng na perlas, written by Padre Gerardo Máximo and composed by the fa-
Confident in this hope, we then be- mous musician Lucio D. San Pedro. The hymn has a refrain and two verses of different melodies.
seech the Sacred Heart to cast the mantle Magpuri ka’t manikluhod sa Sacramentong maalindog!
* Image: The renowned image of the Most Sacred Heart of Jesus venerated in the Jesuit church of Saint Ignatius of Loyola, located in the Walled City.
 ,   Anamnesis 5

The great Western amnesia II

Maurice Joseph M. Almadrones

S
 T is the intrinsic identity of the One Holy Catho-
lic and Apostolic Church. Without it, Holy Mother Church would
not be recognised as a divine institution separate from all the false
religions and contumacious sects that have proliferated, and which Satan, in
his immense love of self, lovingly causes to multiply. More than our intrinsic
identity, Sacred Tradition, therefore, is also our innate memory.
The Barque of Peter sails upon a tem- is suffering from amnesia, they have lost
pestuous sea unto the heavenly estates. their memory.” Have we, indeed, lost our
The Ecclesia militans fights a holy battle, a memory, our Sacred Tradition? Hope
celestial crusade, against the forces of prevents us from accepting this.
Hell. This is Her divine mission, trans- We must find the root cause of this EUCHARISTIC CENTOES
mitted through the ages from the amnesia in the decades that followed the
Apostles to their successors, the Pope and last Council, evaluating the injuries that
his bishops. Sacred Tradition confers on radical minds have done to the Church in
Her and Her Universal Magisterium that their obsession for reforms light years
God-given authority to fulfil that mission, away from the reforms desired by the
T he last two verses of the hymns written by
Saint Thomas are often centoed and sung
as distinct hymns in the Church. In the
Philippines, the most widespread and known of
these centoes are O salutaris Hostia from Verbum
to interpret Sacred Scripture, and to place same Council. Misinterpretation became supernum prodiens and Tantum ergo Sacramen-
upon a rebelling world Her modus vivendi the norm, the documents reduced to tum from Pange, lingua, gloriosi.
in governing and saving souls. “paper, ink, and pen.” Abuses became its Rev. Fr. Alajos Werner (pronounced Oloyosh
Thus, we declare our indignation at immediate offspring; and errors their fin- Verner), a Hungarian Catholic priest and music
how the contemporaneous indifference to est breed. The documents of the Council teacher, who lectured in the Church Music De-
and wilful alienation of Sacred Tradition were clear—though perhaps not as firm as partment of the Franz Liszt Music Academy,
displays a behaviour observed alone in they should have been—in protecting our where he became good friends with Zoltán Kodá-
amnesiacs. Webster defines amnesia as a Liturgical Tradition, but they did not pre ly, composed the setting of O salutaris Hostia
medical “condition in which a person is -empt the wholesale misuse, disuse, and used not only in the Philippines, but also in many
unable to remember things because of abuse of those who thought they thought other parts of the world. Fortunately, his music
brain injury, shock, or illness.” Collins is better than all else. Unimmunised, they did not suffer any major alteration in the Isles.
less wordy but more vicious: “If someone Amnesia II | continued on p. 10 The same could not be said of the Tantum
Solemn Pontifical Mass celebrated by Monseñor Miguel Acebedo y Flores, bishop of Calbayog, in honour ergo Sacramentum. In old prayer books, the com-
of the Virgin of the Rosary on  October  in the cathedral of Palo in the province of Leyte. poser is usually inscribed as J. Carreras, the same
name appearing on an existing copy of the parti-
ture in El Escorial, previously a Hieronymite, now
an Augustinian, monastery. The identification of
this J. Carreras, at the moment, points to José
Rafael Carreras y Bulbena, an eminent Spanish
church musician who was organist once in El
Escorial. The published time signature of the
original hymn is ¾, as it appears in the copy in El
Escorial and in hymnals in Spain, Latin America,
and the Philippines. However, it is usually sung in
quadruple time in Luzon, and first in quadruple
time and then in triple time in the Visayas. Any
effort to correct this age-old rejection of the origi-
nal time signature is crushed in the intransigence
of our simpleminded manangs.
6 Anamnesis  ,  

 &     

Rev. Fr. Michell Joe Zerrudo Saint Anthony of Padua

The forgiveness of sins On Saints Peter and Paul

A R
    E ,   , O Z,    ; 
today the coming of the Holy Spirit or, rather, the Issachar in thy tabernacles. They shall call the peo-
sending of the Holy Spirit to the disciples. It ple to the mountain; there shall they sacrifice the
would be good to look at Pentecost in the per- victims of justice. Who shall suck as milk the abun-
spective of the Paschal Mystery, kasi (≈ because), oftentimes, the dance of the sea (Deut. , –).” This authority is of Deuterono-
tendency is to look at Pentecost as an event by its own self, of its my . In these two Patriarchs, the two Princes of the Church are
own self, that it has no relation whatsoever to the days that pre- described. Zabulon, which is interpreted as habitation of fortitude,
ceded, the days of the Paschal Mystery, meaning, the days of the is blessed Peter, who after the coming of the Holy Ghost was
Passion, and the Death and the Resurrection, and the Ascension made the habitation of such fortitude, that he who once, at the
of the Lord. Pentecost is very much related to the Paschal voice of the maidservant, had denied the Lord, afterwards did
Mystery of our Lord. So it is not [such] that the Paschal not fear the sword of Nero. [Holy Writ] saith: “By word, the
Mystery belongs to Jesus, and then Pentecost is the one-man heavens,”—that is, the Apostles,—“were established, and all the
show of the Holy Spirit. The tendency is to think like that; that power of them by the spirit of His mouth (Ps. , )”; and: “I have
is, if you do not study your Catechism. So, the Creation is the established the pillars thereof (Ps. , ).”
one-man show of God the Father. And then, the Incarnation Issachar, which is interpreted as man of reward, is blessed
and the Paschal Mystery is the one-man show of Jesus, with the Paul, who truly was the man of eternal reward, for which he la-
leading lady the Virgin Mary. And then Pentecost is the one- boured more than all others; “He saw rest that it was good: and
man show of the Holy Spirit. Wrong, wrong, wrong, wrong! the land that it was excellent. And he bowed his shoulder to car-
Remember that the Persons of the Blessed Trinity do not ry (Gen. , )”: the Gospel on his shoulder, the scourge on his
work apart from each other. […] Our tendency is to separate back for the sake of the Gospel, and thus reward was to him as
Pentecost from the Paschal Mystery, as if the Mystery of Pente- recompense. “Woe,” he said, “Woe is unto me if I preach not the
cost is the one-man show of the Holy Spirit, and has nothing to Gospel; for if I do this thing willingly I have a reward ( Cor. , 
do with anything that Jesus did, in his death, burial, and glorifica- –).” Saith Job : “Let he that judgeth write a book, that I may
tion. […] Before our Lord passed over from the world to the Fa- carry it on my shoulder (Job , –).” Jesus Christ, to Whom
ther, He told His disciples that it would be better for Him to the Father gave all judgment, wrote a book, that is, the Gospel,
The forgiveness of sins | continued on p. 11 On Saints Peter and Paul | continued on p. 7

ECCLESIA CATHOLICA
A. D. XXX. III. CONDITA

PERGAUDETE, OMNES, ET LÆTAMINI CUM HODIE ECCLESIA ANNOS M. CM. LXXX. I. ADIMPLET !
The Anamnesis expresses its gratitude to Mr Enrique Macadangdang, Sr. and Mr José Marie Olloren for recording the homilies and sermons of Fr. Zerrudo.
 ,   Anamnesis 7
On Saints Peter and Paul | p. 6
which Paul, a vessel of election, carried upon his shoulder before Antra desérti téneris sub annis,
the Gentiles, and the kings, and the children of Israel (cf. Acts , Cívium turmas fúgiens, petísti,
), by whom thrice with rods he was beaten, once was stoned Ne levi posses maculáre vitam
(cf.  Cor. , ) for the Name of Christ. Crímine linguae.
These two Apostles today rejoiced in their Passion: Peter in
his going out, from the punishment of the cross to the glory of
beatitude; Paul in his tabernacles, going out of the tabernacle of his
own body and entering the tabernacle of the heavenly mansion.
Peter rejoiced upon the cross, Paul beneath the blade, for certain
of eternal reward, to which, while they lived, they had called the
peoples united to them.
Whence, it is added: “They shall call the people to the
mountain.” Whence Numbers  agreeth: “Make thee two trum-
pets of beaten silver, wherewith thou mayest call together the
multitude (Num. , –).” These two Apostles are called silver
trumpets on account of the melodiousness of their preaching,
beaten on account of the beating of their passion. Christ made
these trumpets, that is, by His grace He chose them, by which
trumpets He gathered the multitude of peoples unto the moun-
tain of eternal life. And just as those trumpets used to call to war,
victuals and feasts (cf. Num. , –), so these trumpets called
On Saints Peter and Paul | continued on p. 10
Thou, in thy childhood, to the desert caverns

CLAVIGER & ENSIGER, Fleddest for refuge from the cities’ turmoil,
Where the world’s slander might not dim thy lustre,
Lonely abiding.
orate pro nobis !
L’enfance de saint Jean-Baptiste
Jacques-Joseph Tissot

A
nd the child grew and was strengthened in spirit: and
was in the deserts until the day of his manifestation to
Israel (Lk. , ). And the same John had his garment
of camel’s hair, and a leathern girdle about his loins: and his meat
was locusts and wild honey (Mt. , ). John saw Jesus coming to
him; and he saith: Behold the Lamb of God. Behold Him Who
taketh away the sin of the world (Jn. , ). Jesus began to say to
the multitudes concerning John: Amen I say to you, there hath
not risen among them that are born of women a greater than
Oremus. John the Baptist (Mt. , ).
Deus, qui hodiérnam diem Apostolórum
tuórum Petri et Pauli, martýrio consecrásti :
da Ecclésiae tuae, eórum in ómnibus sequi
praecéptum ; per quos religiónis sumpsit
exórdium. Per Dóminum. Amen.
© Almadrones
8 Anamnesis  ,  
Amnesia II | p. 5
became susceptible to every manner of
perverted design.
The damage sustained by our Litur-
gical Tradition alone has shocked our
Catholic life. This damage has metasta-
sised into a disease that either compro-
mises the potency of living the Faith by
keeping the precepts of the Church, or
renders irrelevant the cultivation of this
same Faith in every aspect of our life. Has
being Catholic, true to its purest sense—
in belief, in doctrine, and in practice—
become irrelevant nowadays? Have we
cast Sacred Tradition into that contested
and yet-unhealed dichotomy polarising At the Exposition and Benediction of the Blessed Sacrament in the Holy Metropolitan Church of Manila,
the Church into pre- and post-Vatican II in the afternoon of  December , opening the st National Eucharistic Congress of the Philippines.
factions? Have we allowed that terrible Many a child born in this generation clergy, infecting mankind with their po-
vulnus called the hermeneutic of discontinui- do not have an idea of what the Mass tent contagion. We, who study the histo-
ty to fester amongst our fellow Catholics? looked like, felt like, sounded like, and ry of the Church and desire to encounter
A Catholic encounters in his lifetime smelled like before the last Council. In the the majesty of sacred worship in majus-
a myriad of opposition to the Faith he aching absence of these sensory memo- cules, as in the LITURGY, articulate our
actively lives. This opposition has been ries, they may have no proper idea of utter dismay at this shameless prostitu-
shown, then and now, to also target Sa- what the Mass meant and means. Their tion of our patrimony to a world ridden in
cred Tradition. Heathen or heretic, how- parents may have very little idea of the vice and hostile to it. We protest this self-
ever, much to their dismay, can never same. Their grandparents may only recol- imposed exile to the estates of amnesia!
easily discount the fact that it is impossi- lect some distinct characters, usually We are poised to dismantle a para-
ble to soundly interpret Holy Writ with- along the lines of “The priest had his back digm that has rooted itself in the Bride of
out proper authority. Without Sacred to us”, and “The priest murmured in Lat- Christ. They have called us, and still do
Tradition, all their claims to authenticity, in,” The selective inattention to beauty is so, marvellous and meaningful names—
correctness of unity in doctrine and inter- commonplace. Fifty years after the Coun- reactionaries, amongst others—having had
pretation are but declarations sown to the cil, and yet the reality that what has been difficulties in settling with one appella-
winds. How scandalous it is to surrender the Church is often dismissed, forgotten, mis- tion, but we have never doubted in calling
Holy Writ to some whimsical opinion! interpreted and hated by not a few in the them modernists. The moniker of Pelagius
Rejection of Sacred Tradition is the Church confronts us unblinkingly. once danced upon us but it never gained
catalyst of sectarian and religious mitosis. The wellspring of Catholic culture is enough traction to condemn us to heresy.
False religions, cults, and sects keep on Sacred Tradition, handed down to us in We earned the ire of men in our struggle
dividing as each individual, claiming di- an unbroken succession of bishops that to propagate an authentic interpretation
vine inspiration, upholds himself above came after the Apostles. This notwith- of the Council documents, guided by un-
the Church. Sacred Tradition, we must standing, many think, and dare even to biased Catholic sources.
understand, is the other edge of the pro- relish in it, that the Church began—or, Our challenge thus, is to indoctrinate
verbial double-edged sword of the Truth should we be bold to say, gained its most each Catholic in the authentic apprecia-
of our Faith. The proper weltanschauung— excellent form?—from the Second Vatican tion for our authentic Catholic Tradition,
the worldview—of Catholicism must al- Council. The assassination of beauty, the not simply in that token curiosity and
ways be through Sacred Tradition. Our banalisation of the liturgy, the profana- momentary interest that a toothless old
sublime Faith must be lived in this tion of sacred music, the distortion of woman affords a museum piece devoid of
worldview. If we forget Sacred Tradition, aesthetics, and the demystification of our all embodiments of Art. We must apply
what will become of us? If, indeed, we Mysteries are a ravaging typhoon that ourselves in all charity in praying and la-
have already forgotten Sacred Tradition, bellows out from the bowels of the bouring for the education of those who
then what has become of us? Church where pullulate Her misguided Amnesia II | continued on p. 12
 ,   Anamnesis 9

FAQ on the Rite of Matrimony I

Jesson G. Allerite

F     , the Rite of Matrimony in the

Philippines is and has always been Mozarabic. The complete cere-
monies are divided into two: one set for the celebration of the Sacra-
ment of Matrimony; another for the conferment of the matrimonial bless-
ing. Before we proceed to the queries, let us compare first how matrimonies
were reckoned in the Philippines prior to Vatican II and years later after it.
Prior to the Council, Filipinos under- therefore observed the rites of these sees. In fact,
stood Matrimony as a Sacrament distinct the first three sees in the New World were erect-
from the Sacrament of the Eucharist. ed as suffragans of Seville, as well as the first see
Matrimonies were usually celebrated in New Spain, from whose territory the see of
purely as matrimonies. In fact, it was ex- Mexico was thereafter created—as suffragan of
tremely rare for couples to receive the Seville—by Clement VII on  September 
matrimonial blessing within the context with the bull Sacri apostolatus ministerio, becom-
of the Nuptial Mass. After the Council, ing an archdiocese—and, therefore independent
and with the Bugninaic discipline of cleav- from Seville—on  February  with the bull La firma de los testigos de la boda
ing the Sacrament of the Eucharist and Super universas orbis Ecclesias by Paul III. Manila, José Gallego y Arnosa
inserting any other Sacrament in the cere- as we know, was erected as suffragan to Mexico The only modification we know that hap-
monial vacuum created, that Filipinos on  February  by Gregory XIII with the bull pened between the First Provincial Council of
began to view the Sacrament of Matrimo- Illius fulti praesidio, becoming a metropolitan see Manila in  and the First Plenary Council of
ny as something inseparable from the on  August  with the bull Super specula the Philippines in  was the apostolic indult of
Nuptial Mass. Media played a role, like- militantis Ecclesiae by Clement VIII.  March , whereby, when no Mass should
wise, in disseminating a Protestant reck- be celebrated for the couple, they should receive
oning of the ceremonies of marriage—the 3 Was this the only Rite of marriage the matrimonial blessing nevertheless, according
bridal march and the kiss, for instance— used in the Philippines or it coexisted to the form prescribed by the indult.
which remains to be alien to the authentic with the Roman Rite of marriage?
rite observed in these Philippine Islands
for three centuries. T his was the only Rite of marriage used in the
Philippines during Spanish times. The Roman
5 What books are our authoritative
sources for our Rite of Matrimony?

1 What Rite of marriage is used in the

Philippines?
Rite of marriage was never printed in the book of
rites used by priests, secular and regular alike,
throughout the Philippine Islands, promulgated
O ur ultimate source for the Rite in the Philip-
pines is the Manuale Toletanum, a compen-
dium of rites from the Mozarabic Rite used in the

T he Mozarabic Rite is used for the Sacrament

of Matrimony in the Philippines Islands. By
Mozarabic Rite, we mean the set of ceremonies
by the long line of archbishops of Manila and
metropolitans of the Islands.
Roman Rite for the see of Toledo. The Manuale
was often inserted in full or as excerpts at the
back of old rituals printed in Spain. In the Philip-
that the Hispanic Church, then gradually brought 4 When the Americans came, did they pines, our source for this is the Manual para uso
to the orbit of the Roman Rite, inherited and not supplant this Rite of Matrimony de los párrocos y demás que desempeñan el sa-
preserved from the authentic Mozarabic Rite of the Philippines? grado ministerio en Filipinas, shortened to Manual
observed in those parts of Iberia, most notably
Toledo and Seville, under Muslim rule. N o, they did not. The First Provincial Council of
Manila, celebrated from  to  December
, whose acts and decrees were promulgated
de párrocos, and which we further appoint as the
Manual de Manila. The penultimate edition of this
manual came out in  during the reign of Fray
2 How did this Rite arrive in the Isles? on  June , contained no wording alienat- Pedro Payo y Piñeiro, the penultimate Spanish

T he Spanish missionaries who brought Christi-

anity to the Philippines brought also with
them the distinct traditions of the Spanish
ing the Mozarabic Rite, and only exhorted in
decree no.  those couples contracting Matri-
mony to also receive the Eucharist in order to
archbishop of Manila. The last edition came out in
 by the renowned Dominican canonist Fray
Juan Ylla. In  an English translation of the
Church. Most of these missionaries passed prevent ordinary people from seeing the Sacra- Rite of Matrimony of the Philippines came out.
through Seville and Toledo, or grew up there, and ment of Matrimony as similar to a civil wedding. Matrimony I | continued on p. 11
10 Anamnesis  ,  
On Saints Peter and Paul | p. 7 Matrimony I | p. 9 7 Aside from the nuptial blessing, what
people to war against vices, whence Peter 6 What are the different forms of Mat- are the other differences between the
saith, “Be sober, and watch; because your rimony in the Philippines? “simple rite” and the “full rite”?
adversary the devil, etc. ( Pt. , )”; and
Paul saith, “Taking the shield of faith,
whereby you may be able to extinguish all
B efore midnight of  January , there were
two forms of Matrimony in the Philippines:
() the “Ordinary Form”; and () the Extraordi-
I n the “simple rite,” the Sacrament of Matrimo-
ny is preferably celebrated before an altar,
where the matrimonial blessing is pronounced by
the fiery darts of the most wicked one nary Form. The first we enclose in quotation the priest. Before  March , the Sacrament
(Eph. , )”; to the banquet of innocence marks because it is not an official nomination. of Matrimony was celebrated anywhere in the
and holy conversation, whence Peter The second is the form of Matrimony sanctioned church, as the rubrics of the Manual de Manila
saith, “As newborn babes, desire the ra- by the Fathers of the First Plenary Council of the provided no specific place for it. Some celebrated
tional milk without guile, that thereby Philippines to be observed only in mission places, it at the gates of the church, some outside the
you may grow into salvation, if so be you a form which foresees the absence of a priest. By sanctuary, some inside the sanctuary, some at a
have tasted that the Lord is sweet ( Pt. , its nature, we will not discuss it here. side altar, and some in the sacristy.
–)”; and Paul saith, “Let us feast with The “Ordinary Form”, on the other hand, In the “full rite,” we have two options: ()
the unleavened bread of sincerity and thus denoted to juxtapose it against the Extraor- the Nuptial Mass will be celebrated in a future
truth ( Cor. , )”; to the feast of the heav- dinary Form, is that form of Matrimony which, date; and () the Nuptial Mass follows immedi-
enly fatherland, whence Peter saith, “You unaltered, was transmitted to us to this very day. ately. For the first case, the Sacrament of Matri-
shall rejoice with joy unspeakable and It may be further divided into two: () the mony may be celebrated as in the “simple rite”
glorified; receiving the end of your faith, “simple rite”; and () the “full rite.” The “simple prior to  March . This means that the priest
even the salvation of your souls ( Pt. , – rite” refers to the Matrimony celebrated without can make the matrimonial verifications, impose
)”; and Paul saith, “So, run that you may the Nuptial Mass. In it, the matrimonial blessing the rings, transmit the arrhae, and pronounce the
obtain ( Cor. , )”, and again, “Until we is imparted outside Mass, by virtue of an apostolic formula of wedlock at the gates of the church,
all meet unto a perfect man, unto the indult. (See no. .) The “full rite” refers to the outside the sanctuary, inside the sanctuary, at a
measure of the age of the fullness of Matrimony celebrated with the complete cere- side altar, or in the sacristy. On the day of the
Christ (Eph. , ).” monies; that is, the celebration of the Sacrament Nuptial Mass, the couple and their witnesses
And after these trumpets unto the of Matrimony is followed, either on the same day reconstitute at the gates of the church, where-
three aforementioned things have called or on another day, by the celebration of the Nup- upon the priest meets them and leads them
the peoples, let us hear us what they will tial Mass, wherein is imparted, according to the therefrom towards the sanctuary, where, in the
have done. “They shall sacrifice” it saith, rubrics, the matrimonial blessing. course of the Nuptial Mass, they will receive the
“the victims of justice.” Which today they Of these two, as indicated earlier, the former matrimonial blessing.
did, who have sacrificed their bodies as is more commonly used. It was indeed extremely In the second case, however, the Sacrament
victims of justice, for these are holy and rare to receive the matrimonial blessing within of Matrimony is celebrated only at the gates of
just, by martyrdom to the Lord. the Nuptial Mass that we have not yet encoun- the church, wherefrom immediately the priest
And how sweet to them was the bit- tered any photographic evidence showing us how leads the couple towards the sanctuary to receive
terness of the passion of this day is re- the “full rite” looked like. The most complete the matrimonial blessing within the Nuptial Mass
vealed with what is supplied: “Who shall surviving chant books of the Isles, from Baclayón, that he is to celebrate immediately.
suck as milk the abundance of the sea.” do not even have the propers of the Nuptial Mass! Matrimony I | continued on p. 10
Note that the inundating sea is of a fright-
ful sight and of a bitter taste; on the con- At the transmission of
trary, milk is of a pleasant colour and of a the arrhae from the
sweet savour. In this word, suck, keen de- husband to the wife,
sire and delight are noted. O love of in a matrimony in the
Christ, Thou which makest all bitter “simple rite” celebrat-
things sweet! The passion of the Apostles ed before the right
were frightful and bitter, but the love of side altar of the parish
Christ made it pleasant and sweet, that church of Cabalían.
they might accept it with keen desire and The couple would
delight, and, afterwards, rejoice with Him kneel to receive the
forever, Who is blessed in everlasting matrimonial blessing.
ages. Amen. No Mass was said.
 ,   Anamnesis 11
Matrimony I | p. 12 the Matrimony in the sanctuary and The forgiveness of sins | p. 6
8 Matrimonial blessings being more omitting the introduction of the cou- leave, because, if He did not do so, the
common now than before, what are ple at the edge of the stole? Paraclete will never come. But if He left,

T
the ceremonies of the “full rite”?
he confection of the Sacrament of Mat-
rimony is celebrated at the gates of the
N o, we cannot freely modify the Rite! First,
this demonstrates an attempt to Romanise
the Mozarabic Rite, something which generations
He will send the Holy Spirit from His
throne at the right hand of the Father.
[…] By His Passion and death, the Lord
church. The ceremony begins with [] the ad- of Catholics before us never permitted. The Ro- Jesus entered into His glory. So He en-
monition to the nuptial couple, the summons for man Rite is one way to celebrate the Sacrament; tered into the glory of the Father. […] So
impediment, and the scrutiny of the nuptial couple the Mozarabic Rite, another. Although they be- when did Christ enter into His glory?
by triple interrogation; followed by [] the union long to the same Latin Rite, they are distinct and When He suffered in life. Thus, as He
of right hands. Afterwards, [] the blessing of the eminent in their own rights: the Roman, for its rose from the dead, the Lord Jesus gave
arrhae and of the rings is made; and, immediately austerity; the Mozarabic, for its ceremony. the Holy Spirit to His disciples, when He
after it, [] the imposition of the rings, and [] the Second, adding something to the Rite or appeared to them at the Cenacle of the in
transmission of the arrhae. [] The final prayer is omitting something from it constitutes a glaring the evening of [the Sunday after] Easter
then said. contradiction of decree no.  of the First Plena- Sunday. […] Our Lord appeared to them,
Whether immediately or on another day ry Council of the Philippines, which states that the and the breathed unto them, and said,
held, the conferment of the matrimonial Rite contained in the Manuale Toletanum are to “Receive the Holy Spirit. Whatsoever
blessing begins at the gates of the church with be restored. If whatever omission or addition, sins you forgive, they are forgiven.”
[] the introduction of the nuptial couple into the therefore, made to the Rite in the past should be By dying on the Cross, the Lord Je-
sanctuary. At the Gospel and at the Sanctus, [] restored or removed, why should we add or omit sus reconciled us with His Father. His
the distribution and kindling of the candles is anything from it now? death atoned for our sins, but this for-
made. The pronouncement of the matrimonial giveness of our sins is brought about by
blessing after the Pater noster and before the 11 Barring modification of the Rite, are the coming of the Holy Spirit. I think we
Líbera me is prefaced with [] the imposition of we free to eschew the Mozarabic Rite made it clear yesterday when we celebrat-
the veil and the yoke. Mass proceeds as usual, and in favour of the Roman Rite? ed Pentecost Vigil. We said in yesterday’s
at the conclusion of the Mass, [] the ablation of
the yoke and the veil is done prior to [] the allo-
cution to the nuptial couple. [] The handover of
N
o, we are not free to do that, by reason of
custom and particular law.
In a rescript issued to Cartagena on  Feb-
meditation that […]: You might repent all
you want, shed tears all you want, but if
the Holy Spirit did not descend, there
the wife to the husband is then made. ruary , the Sacred Congregation of Rites will be no forgiveness of sins. […] If you
instructed military chaplains to take the rubrics of look at the Apostles’ Creed, you declared
9 How does this Rite of Matrimony the Rituale Romanum and not those of the Man- faith in the forgiveness of sins only after
differ from that of the Roman Rite? uale Toletanum when assisting in matrimonies you profess faith in the Holy Spirit. I be-

P lease see the table below for the comparison not celebrated according to the latter. In another
of the Mozarabic and Roman Rites. response to Esztergom on  August , the
Congregation answered that it is lawful to substi-
lieve in the Holy Spirit, the Holy Catholic
Church, the communion of saints, the for-
giveness of sins, the resurrection of the body,
10 Are we free to modify this Rite? For tute the rites of the Rituale Romanum to the rites and life everlasting! You see, the Holy
example, can we conflate the “simple of the diocese. Catholic Church, the communion of
rite” with the “full rite” by celebrating Matrimony I | continued on p. 12 saints, the forgiveness of sins, the resur-
       rection of the body, and life everlasting are
Confected at the gates of the church Confected in the sanctuary actually the fruits of the work of the Holy
Scrutiny by triple interrogation Scrutiny by simple interrogation Spirit. […]
Two rings One ring That is important!
Thirteen arrhae No arrhae used The death of Jesus may have atoned
Couple introduced by priest to the sanctuary: Nuptial couple already in the sanctuary for sins, but the forgiveness of sins is
[a] while the couple hold the end of the priest’s stole; or brought about by the coming of the Holy
[b] while the priest holds both the couple’s right hands Spirit. The coming of the Holy Spirit and
Candles for the couple and witnesses are lighted at the No candles used. His dwelling in our souls is the sure sign
Gospel and at the Sanctus that sins are forgiven, and we have been
Veil made of white silk No veil used reconciled with God.
Yoke in the figure of  No yoke used —excerpted from the sermon of  June 
12 Anamnesis  ,  
Amnesia II | p. 8 Matrimony I | p. 11
have forgotten and those who know not However, the rescript of  November  to Popayán, invoking these two previous responses,
the beauty of Sacred Tradition, for the clarified that bishops reserve the authority to promulgate a Rite in confecting a Sacrament different from
extirpation of abuses which have long the customs of their respective dioceses. This is not understood as creating a particular exception for
plagued our Church and Her Liturgy, some couples who wish to marry in the Roman Rite, but rather a permanent and binding exception
and for the restoration of Sacred Tradi- which must apply to all matrimonies within the concerned dioceses.
tion in its proper pride of place in the life The bishops of the Philippines, gathering from  to  January  in the First Plenary Council of
of the Church. We must place our breth- the Philippines set forth themselves clearly: Catholics in the Philippines are to marry according to the
ren in the Faith under an intensive thera- Rite abstracted from the Manuale Toletanum. Whichever way we twist those words, we could never
py to cure their inherited amnesia! quite bring them to sanction the Roman Rite of Matrimony.
Steadfast in our cause, we repeat the- The only mention accorded to the Rituale Romanum was concerning matrimonies celebrated with
se words of the blessed Apostle Paul: no Mass, which was the longstanding practice in the Islands, as has been said for the “simple rite” of the
Now I praise you, brethren, that in all “Ordinary Form”. For this case, the special blessing appointed by the Sacred Congregation of Rites are to
things you are mindful of me: and keep be taken from the appendix of the Rituale Romanum.
my ordinances as I have delivered them to Canon  of the  CIC, which prescribed celebrating Matrimony according to the books ap-
you ( Cor. , ). Stand fast; and hold the proved by the Church or acknowledged by local custom, did not disappear in the  CIC but simply
traditions which you have learned, became canon . Belatedly, canon  allows Episcopal Conferences to “draw up its own rite of
whether by word, or by our epistle ( marriage, in keeping with those usages of place and people which accord with the Christian spirit.” The
Thess. , ). And we charge you, breth- last legislation of Filipino bishops concerning the Traditional Sacraments, before , was the First
ren, in the Name of our Lord Jesus Plenary Council of the Philippines, whose acts and decrees we obey. —   —
Christ, that you withdraw yourselves
from every brother walking disorderly,
and not according to the tradition which
they have received of us ( Thess. , ).
——

At the imposition of the ring by the priest upon the

husband. The ring was imposed on the left hand,
according to the rubric of the Rituale Romanum,
which the indult allowed to be used when the
couple received the blessing outside Mass. The ring
would be imposed on the right hand if the correct
rubrics are followed. Note besides the couple not
wearing what many have come to associate with
weddings, that the wedding was at night, which is
only allowed in very rare and very grave cases.

TRADITIONAL MATRIMONY LATIN IN MASS

C atholic marriages in the Philippines

are solemnised according to the spe-
cial ritual taken from the   -
T he Catholic Church has adopted
Latin as Her official language be-
cause She is the Universal Church. She
 (cf. Acta & Decreta I Concilii Plenarii has been appointed to “teach all nations”
Insularum Philippinarum, n. ). and, consequently, for Her, “no national
This ritual is obligatory for the Philip- barriers can exist.” To say the Mass in a
pines (Rit. Roman., tit. VII, c. ., n. .; CIC, national language, however convenient it
can. ).—IMPRIMATUR José N. Jovellanos. might be, would be unworkable in the
For enquiries, please contact  Catholic Church simply because She is
and . Details on the ceremonies can be Catholic. Her oneness of faith is typified
found here: www.deipraesidiofultus.blogspot.com/ in Her oneness in speech.
search/label/Mozarabic%20Rite. © Almadrones —The Sanctuary Lamp,  May 
Erratum: In vol. 1, issue 2, the reference was Rit. Roman., tit. VIII, c. ., n. .; CIC, can. . The place tit. VIII is now corrected here as tit. VII.