Sunday, May 8, 2016

ASCENSION MISSION

"God mounts his throne to shouts of joy: a blare of trumpets for the Lord!"

The Ascension reveals more of CHRIST'S IDENTITY: The Lord Jesus ascends into heavenly glory, before the awed gaze of his disciples. This is a crowning moment: they have seen him risen and changed, alive and victorious. And now, as the cloud takes him away from their sight, they have no doubt as to his divinity.

The Ascension of Christ reveals our DESTINY: Jesus enters into the presence of his Heavenly Father with something which he didn't have when he first descended into the womb of his Virgin Mother: in silence the Eternal Word comes down like the dew upon Mary; when everything had been accomplished, he he returns to his Father, amidst Royal and angelic fanfare, bearing with him the humanity that he shares with us. The ascension of Jesus--true God and true man--into heavenly glory signals the birth of our hope that we too will find ourselves there by his side, the high priest who intercedes for us at the right hand of the Father. As we look at him, we gaze at our destiny, our goal: to be in heaven, glorious and transformed and loved!

The Ascension reminds us of our MISSION: Go and make disciples of all nations! Still on earth, awaiting his return, we are called to be WITNESSES. While nurturing our personal relationship with Christ, we are reminded that my faith is never a private matter, something to be kept in a bag, to be let out at church, and to be kept behind my public persona. No. Our joyful acceptance of the Gospel, our reception of the Lord's command to go and be witnesses has SOCIAL, ECONOMIC and even POLITICAL consequences (conscious at the same time that the mission of the Church is primordially spiritual).  We live by the Gospel, and the Gospel can be a potent and positive force for what we currently seek: the transformation of our society. We are called to bring forth into society that great gift that we need to hear in our hearts, the renewing message of the Good News.

With this, as Christians, as Catholics, we need to understand, that far from being enclosed in ghettoes, we need to participate actively in our society: to engage in dialogue, to build, to strengthen, to enlighten. We are called to be the leaven that helps society to rise. But we do this keeping our eyes fixed on heaven. The Gospel reminds us that true justice and peace is seen only in heaven. We work for a better society, but we must realistically acknowledge that we live in an imperfect world, one that awaits for the coming of its fullness in Christ. 

Sunday, October 4, 2015

27th Sunday in Ordinary Time: HIGH FIDELITY


"But from the beginning of creation, God made them male and female."

Responding to a question posed to him by the Pharisees, who intended it as a trap, Jesus reiterates the original plan of God for marriage, and reveals the beauty of man's primordial vocation to love. He exposes how the hardness of the human heart could obscure the beauty of the blueprint established by the Creator, and therefore makes the encounter between him and his detractors into a platform to affirm the perennial truth about marriage, the distinction and complementarity between man and woman, and the blessing of family life.

Jesus remits to the account of the book of Genesis, and starts with the distinction between man and woman, a distinction which was meant to lead to complementarity between the two, and which leads to both becoming one flesh. Implicit within this is man's vocation to love: "It is not good for the man to be alone". Loved into existence by the Creator, the human person is a being which would always need to be affirmed fulfilled by the other in love. He and she is called to love, and marriage is a beautiful avenue in which this vocation is fulfilled. In marriage, we see two unique individuals, distinct yet complementary in their masculinity and femininity, precisely because of this, and also out of love, decide to become one flesh. As one flesh, they live for each other. FIDELITY is one characteristic of this unifying love, and it is this fidelity to each other which makes both fruitful in their marriage, allowing them to grow as persons, and allowing new persons to be formed as a fruit of their love. The family therefore becomes something that is founded upon the fidelity of the love between man and woman. 


The readings however do not merely point to the truth of marriage, of what God had intended for marriage to be.  As a reality, married love furthers our understanding of how God himself loves us. In Christ, married love was meant to be a sign of a higher reality: that of God's faithful love for man. As a sacrament, a sign of grace, marriage between man and woman becomes a manifestation of the love of a faithful and loving God towards man. It is a love which is not defeated nor vanquished by man's repeated infidelity or ingratitude. God loves and saves, and he will always do so, because he is faithful. This faithful love has been shown to us in Jesus Christ, the image of the invisible God, He “for a little while” was made “lower than the angels,” that by the grace of God he might taste death for everyone, as the Second Reading for this Sunday states. Tasting death, Christ therefore opens the gates of paradise to man, who by his infidelity and sin had caused them to be closed shut. God's faithful love, manifested in Christ and in his redeeming sacrifice on the cross, restores us back to life, so that we, who were made never to be alone (as stated in Genesis), would live always in the loving company of God. This is the blessing of which the Responsorial Psalm speaks when it says "May the Lord bless us all the days of our life". We are blessed when we live our days in the company of the one who loves us. 

To end, this Sunday therefore reveals to us not merely the Savior's teaching about the truth of married love, but also how this love between man and woman ought to manifest to us how much God loves us in Jesus Christ. It is a faithful love which is not diminished by our sins, but one which rather calls to remain in the embrace of a God who is loving, merciful and ever-faithful. 


Thursday, February 5, 2015

ON JAMICH AND ON BEING AN ANGEL OF MERCY




An immediate reaction that I had upon reading this article was to consult the Catechism and present the official teaching of the Church concerning euthanasia. But on second thought, I could see that here I could do better than just dish out a set definition from an important source. Aside from eliciting the wave of sympathy and support for Jam Sebastian in his bed of pain—something that he really needs, and which we really should give to him at this moment—his plight opens a very good opportunity for us to discuss certain important things related to suffering, death, and the value of life.

I could really try to understand what Jam is going through. All of us have been sick at some point; some of us have been seriously ill, and so we could sympathize and try to understand with what he’s feeling. It’s understandable that such a young man, at a point where life is full of promise and growth, could be left to undergo such suffering and pain. His suffering should be such as to let him ask for death as a final act of mercy.

I salute the courage with which his loved ones, especially his mother, is facing this challenge in their life as a family. There is no doubt to the fact that they also share his pain. I am edified and touched by his mother’s faith and by the strength of her hope, in refusing her son’s request.

One of the concrete consequences of our faith in God and in the Christ whom he sent is our respect for the gift of life, as well as the value with which we hold for it. It is a love for life in all of its stages—from conception to old age, in health and in sickness, until natural death. We know that, whatever its motives and means, direct euthanasia (which consists in putting an end to the lives of handicapped, sick or dying persons) is morally unacceptable (Catechism of the Catholic Church, 2277). This is perfectly clear for all of us. A true Christian understanding of life’s worth would show us that we are not masters of this gift, but stewards. We don’t have the power to create it, to give it…neither is the decision to take it away. What is in our hands, though, is the decision what to make of our life, and thus be able to give an account of it at the end. In our hands is the power to make of our life something beautiful, something worth celebrating, something which is full of meaning.

The issue of euthanasia goes beyond the categorical rejection of thinking that it is okay to decide when life ends, with the intention of being merciful in ending one’s suffering.  It should allow us to consider deeper realizations connected with suffering, with meaning in life, and thus enable us to discover our vocation with regards to the sick, to those who suffer, to those who have not been as fortunate as us with terms of good health.

Inasmuch as we would all choose to be happy, suffering nevertheless is a reality of life. With eyes enlightened by faith we could see that this is a consequence of sin; setting ourselves apart from the source of life, we opt for death, and in choosing to love ourselves than in accepting God’s love, we shrivel up. It’s very easy for us to think that suffering is meaningless. This is not hard to understand, considering that we are in a society which seems to place well-being, comfort and pleasure as its highest goals, the gauge with which true happiness is measured. But the fact is, suffering DOES have meaning, and this is something which people with faith are able to see and appreciate.. Faith in God isn’t something palliative; it’s not supposed to take away the pain. Contrary to that famous statement of Karl Marx, is not supposed to be an opium, a powerful narcotic used to make one oblivious that life is far from perfect. Far from closing our eyes to the realities of life (both pleasing or otherwise), it opens us to see meaning in everything, even in suffering and pain. For us persons, this is important. It is possible for us endure suffering in life, to put up with pain, to learn how to live with it, and even embrace it; however, we cannot live without meaning. We can live with suffering, but without meaning, our life is worthless. It is precisely because we find meaning even in pain that it becomes bearable, and even a path to salvation.

Our faith in Jesus Christ allows us to stand precisely in times like this. Pope Francis, speaking from the heart to people who are no stranger to loss and suffering at the Tacloban Airport during his latest papal visit, pointed to the image of the Crucified saying “Jesus is Lord, and he is Lord on the cross!” Having undergone that painful experience, and being a survivor myself, one could just imagine how comforting it was to learn that Christ had gone before us, had already experienced what we were going through, and so he could save us from a meaningless existence, which could just have ended up in disappointment and futility. There is meaning in suffering because we can never say that we suffer alone. The people whom we love, healthcare workers may even abandon us, but the Lord who had passed through suffering and understands what it means to suffer, to be rejected, to be alone, to be afraid—and even die—will always be by our side.

Furthermore, when we rest our gaze on the Crucified, we realize that even pain and suffering could help us get up. Suffering with the Crucified Lord is redemptive: it always leads us to life. To suffer with Jesus on the cross means to accept the invitation to open ourself up and abandon ourselves into the loving arms of our Father. It means rejecting the temptation to close in on ourself, becoming prisoners of our own pain, a prison from which no salvation will come.

Another thing that Jam’s suffering—and those of many others—should allow us to realize is the important role of those who accompany the suffering: the loved ones of the patient and healthcare workers. I think those in pain, those who are sick need to face two fears: that of meaninglessness on one hand, and abandonment on the other. “Why have you abandoned me?” was the eloquent cry of Jesus on the cross, addressed to his Father, and this is the same cry that is present in the heart of those who suffer. The families and loved ones of the sick and the ill, as well as those who are handicapped, are called to be present to them, to be with them. Doctors, nurses and other healthcare workers are asked not to deny to their patients the gift of the human touch. Inserted with tubes, probed and prodded and subjected to other indignities, patients also yearn for the balm of the human touch, of sympathy, of love. The sick yearn not only to be well, to be relieved of their suffering, but in all things, the deepest yearning is that of knowing that they are loved, embraced and held. Blessed Teresa of Calcutta was known for holding the dying in the streets until they gave up the ghost, embracing them until they died. At least, she reasoned, they died knowing that they were loved. What gave them real dignity was not that they were healed (something which was humanly impossible), but that they were loved, at a time and in a place wherein they were subject to gross indignities. Not all of the sick could ever hope of being healed, but all could be loved. Pope Francis once mentioned that more important than bodily healing was the salvation that comes from God, and salvation is nothing else than being held lovingly by the Father.


What a great vocation it is to care for the sick! To be there for them, to be present with them, to hold their hand! I am fond of telling nurses and doctors that theirs is the privilege not only of caring for the sick, but also of being able to touch the Body of Christ in the guise of the suffering. Their work is very much like that of a priest at Mass: the priest touches the sacred Host reverently placed upon the white corporal; doctors and nurses touch and care for the bodies of the sick lying upon hospital linens. Remember: “whatever you do to the least of my brethren, you do unto me!” (Mt. 25:40).

These reflections come to me as we are nearing the feast of Our Lady of Lourdes, which is also the celebration of the World Day of the Sick. To defend, value, and love the gift of life in all of its stages: this is the way for every Christian who believes in God and in the Christ whom he had sent; to open our eyes in faith so as to see meaning even in suffering, and to realize that we have the obligation to those who suffer, to become real angels of mercy. These are things which the suffering of Jam Sebastian could very well teach to all of us.

Friday, January 2, 2015

PAINIT 2014

In the Filipino culture, Christmas doesn't only evoke images of gifts and the cheer afforded by Christmas carols. The Filipino also looks forward to celebrating--and hopes to complete--the traditional nine-day pre-dawn Masses celebrated before Christmas. Popularly called the Misa de Gallo, or the Misa de Aguinaldo in Spanish, and Simbang Gabi in Filipino, these Masses basically form a novena of grace in preparation for Christmas. Marian in character, in some places (particularly in the Archdiocese of Palo) they are also celebrated in honor of Nuestra Senora de Belen (Our Lady of Bethlehem). They not only serve to prepare the faithful for Christmas, but in a way it also anticipates it already: white vestments are worn, the Gloria is intoned, and the celebration is joyous, not already in the expectant austerity of Advent.
Here are the reflections that I have shared in my Misas de Gallo, which I celebrated in different parishes  and churches all throughout those nine days before Christmas. I have tagged them as #painit, reminiscent of the hot drinks and food which are sometimes served after these Masses to the people. in truth, as we await in the darkness of faith for the coming of the definitive Christmas, it is also the Word of God that makes us warm and ready for the journey, aside from the gift of the Savior's Body and Blood in the Eucharist.

December 16: PAINIT #1: Today we start the traditional nine-day pre-dawn masses, the Misa de Gallo ( or de Aguinaldo, Simbang Gabi). With these masses we pray as a people that the Christian Faith may continue to burn ardently in our nation. The pre-dawn silence and chill contrasts with the warmth we find the churches all throughout the archipelago, filled with people (especially the young), brightly lit and festively decorated in anticipation for the coming Christmas feasts. The interplay between light and darkness, of the chill and warmth, and the anticipation of the coming dawn teaches us something about our own life of faith. In our present situation we may find ourselves walking amid the gloom of a a cold world. Keeping the faith is struggling to stay awake even though there may be many reasons for us to succumb to sleep, to shine brightly even when we fear that the darkness might engulf us. It means keeping our eyes fixed on the light who is Jesus Christ, to whom John the Baptist gave testimony to. His light pierces the darkness of our world. May the fire of our faith in Jesus Christ keep our communities warm, especially with regard to the more unfortunate, as we look forward to the dawning of the new day of grace. 

December 17: PAINIT #2: The genealogy of Jesus Christ, son of God and Son of Abraham, introduces us into the story of CHRISTMAS. The Lord's family history shows the just side by side with those whose names are notorious in Bible history. This draws us into the heart of the mystery of the Incarnation: when God came among us, he chose to enter into human history, not only marked by grace and goodness, but also tainted by human frailty and sin. The Lord did not spare himself from the ugly details of our human reality. He did so in order touch us, and in doing so, save us with his grace. But this touch wouldn't have been possible without the simple "yes" of a humble virgin from Nazareth.
In CHRISTMAS we celebrate the touch of God, of how the embrace of God heals and gives us life. Imitating the "yes" of Mary opens us to this life-giving embrace of the Lord, and cleanses us, no matter what our history has been, despite of what we may have done in the past, in spite of the fact that we are all capable of evil. The Lord enters into our history, let us go out and meet him!


December 18: PAINIT #3: "Fear not, Joseph!" The annunciation to Joseph by the angel about of the condition of his betrothed was a turning point in his life. In the Gospels, Joseph is described as a just man, but the hidden plan of God would've come as a big surprise this holy man, if not a complete shock. Trying to follow the will of God, and living a life pleasing to him does not shield us from doubt and the uncertainty that comes as a part of our present condition as pilgrims on this earth. Joseph's response nevertheless is the one that we have to imitate: it was one of complete trust and docility, one of faith. He may have made plans for his life, for Mary, for the family that he was planning to have. Yet when he came to know that God had other plans for him, like Mary, he gave his "yes" to the Lord. 
The adventure of our life consists in discovering the plan that God has for us, one that is a fruit of his wisdom and love. He will always want what is best for us, and his plans will always surpass our own expectations. Just as God's plans far surpassed what Joseph had thought of for himself, so will the fruit of our unconditional faith and trust in God allow us to see wonders that will go beyond what we have dreamed for ourselves. With St.  Joseph, we learn that wonders are in store, when with our total "yes" to God we place ourselves in his hands, even when we find ourselves surrounded in darkness. Let us learn to trust like Joseph and Mary!

December 19: PAINIT #4: Zechariah is struck mute because of his unbelief in the face of the angel's incredible news, that he was to become the father of a son that he had always wanted. His wife, elderly as he was, was to conceive and bring forth to the one who would announce the coming of the promised Messiah. This old priest was one of those who had waited for the fulfillment of the Lord's promise to his people, the faithful remnant of the Lord's poor. But sometimes, human as we are, even the faithful can get tired and lose sight, to lose hope that such promises would be fulfilled. Perhaps the cause of his unbelief was this fatigue, aside from the seeming impossibility of the angel's message. 
Hope is something that sustains us in the long wait for the Lord's coming. It makes us optimistic and young at heart. Hope does not disappoint, and a youthful heart--of no matter what age--makes us open to the marvels worked by a God of surprises, it allows us to believe in a God for whom nothing is impossible. Our present situation makes hope a necessary virtue. Let us always strive to live it in our daily life, for it drives away useless anxiety and allows us to believe in the power of a loving and merciful God. 

December 20: PAINIT #5: "How can this be?" In contrast to Zechariah, Mary does not challenge the plan of God that was revealed to her through the angel. Zechariah and Mary seem to ask essentially the same question, but they differ from each other: while the priest in the Temple asked for how he and his wife could have a son in their advanced age, the humble virgin from Nazareth inquired of the angel so as to be able to cooperate with the plan of God. "How can this be?" How can I realize this plan that God has for me in my life, seeing my own  circumstance, condition and means?  Mary, though not yet comprehending to the full extent the repercussions that the angel's message may mean for her, totally accepts what the Lord has had in mind for her: "be it done to me as you say!"
We may not fully understand what the Lord wants for us in our life; we may still be uncertain and seem to grope in the dark at times with regards to what God wants of us. At times it may seem that the only thing that we know is that God wants this or that of us, and we may be left without a clue as to how we could accomplish what he wants in our life. THE FIRST STEP IN DOING THE WILL OF GOD IS TO ACCEPT IT WITHOUT RESERVATION, entrusting ourselves fully to his loving providence and mercy.  He will take us by the hand, and guide us step by step, just as he did with Mary. And just like Mary, the humble handmaid of the Lord, we shall begin to see the Lord making wonders in us and through us. Let us learn how to accept what the Lord has for us with a trusting heart, confident that he will lead us by the hand! Do not be afraid!


December 21, 4th Sunday of Advent: PAINIT #6: "Do not be afraid, Mary!" Before the great mystery of God's plan of salvation, Mary experiences the fear of the unknown. It s natural for us to be afraid of what we do not know. But Mary, at the words of the angel, steps away from this, and allows herself to fall into the loving hands of God. Despite of the fact that she doesn't comprehend much of what may happen to her, she nevertheless chooses to accept wholeheartedly the plan that God had in mind for her. As the words of her cousin Elizabeth may reveal, she is blessed because she believed and trusted.
We encounter darkness and doubt at many points in our journey in life. These are very much a part of our human reality. But instead of allowIng ourselves to be buried in our doubts, may we learn to see them as springboards to an encounter with the Lord who never abandons us. May we not allow ourselves to remain in doubt, but rather choose to step from it into knowledge of the truth; may we move from darkness into light. Inspired by Mary's faith, may we learn to conquer our fears and the difficulties that beset us, and use these to make us stronger in the Lord!


December 22: PAINIT #7: "My soul magnifies the Lord!" Mary's hymn of praise, done in response to her cousin Elizabeth's greeting "Blessed are you among women!" is a hymn of praise that comes from a humble heart. Mary has been especially touched by God; time and again she has been a witness to the wonders that the Lord has done in her favor. Yet far from being puffed up by so many singular graces, she discovers that her greatness consists in doing everything so that God may in all things be glorified. "Not to us Lord, not to us, but to your name give the glory"...these words from the psalms find an echo in Mary's own song of praise.
When we experience the mercy of Go
d, and when we know ourselves to be loved and embraced by his grace, we are able to see how little we are before the Lord. Yet, touched by his power and grace, we also realize that our greatness consists in being little before God, so that his greatness may be made manifest in our smallness. Mary's life is a very valuable lesson in the true meaning of humility: our true greatness consists in being small before God. Only when we are small do we allow the greatness of God be made manifest in us. May the example and powerful intercession of the humble handmaid of the Lord help us to live our littleness before our great God, and thus allow his grace to work in us and through us!






Thursday, October 30, 2014

SELFIES, CREATION VS. EVOLUTION, GOD, THE UNIVERSE AND LIFE IN GENERAL.


This came up to me in one of my frequent forays into Facebook (which nowadays has been more frequent than usual because I'm on vacation) there are people who get to have their activity known on Facebook because you see their faces plastered in selfies every time they post. I'm not fond of taking selfies, because I believe that there are other things more interesting than my face. What people may know of me are the posts that I do and the pictures that I may share, but never my face. You won't see much of me when I post, but you may hear or know of me: what I do, what I think, my opinions, what made me laught, what makes me feel strongly about something. Sometimes I feel that people may perceive me to be rather faceless, a faceless presence in social media networks, who is active nevertheless.
This week the media went bonkers once again with what our Holy Father Francis said about creation and evolution. Media went crazy over what Francis said about creation (an article of faith) being compatible with evolution (which is almost always placed in contrast and opposition with the fact of creation). But this isn't news in the Church anymore, at least since 1950. Pope Pius XII wrote an encyclical “Humani Generis” that particular year affirming that there was no conflict between evolution and Catholic faith. Pope John Paul II reaffirmed that, stressing that evolution was more than a hypothesis, in 1996. Pope Benedict XVI hosted a conference on the nuances of creation and evolution in 2006 (got this from an article). There's no contradiction from the fact that God created, and nature continued on its way with the laws placed into it by its Creator. 
This is how one could understand it: creation is God taking a selfie; you won't immediately see God in the way creation carries itself through after it had been LOVED into being, but it doesn't mean that God isn't there as well. That's evolution, that's how the created world goes about. Evolution is God's post in FB: you don't see his face, but you know he's there.
The same is true in life. How we wish we could see the face of God clearly as we could with the sun and the trees and the stars. How we wish we could see his face clearly especially in hard times. But I'm afraid God isn't much into selfies. One selfie is enough for him. But just because he doesn't take one doesn't mean that he doesn't exist, or that he doesn't care.  

Saturday, August 23, 2014

OFFICIAL MUSIC VIDEO, THEME SONG OF THE 70TH SEMINARY DAYS FESTIVITIES


The official music video of the 70th Seminary Days Festivities of the Sacred Heart Seminary of Palo, Leyte (PHILIPPINES). Kudos to seminarians who came up with this beautiful song and music video!!!

FILIPINO FOLK RELIGIOSITY AND THE CULTURAL APPROACH TO FILIPINO PHILOSOPHY: A REFLECTION.


 (Note: This is a reflection paper by the Rev. Fr. Mark Ivo A. Velasquez, submitted in partial fulfillment for the course of Filipino Philosphy)


There are many things that set the Philippines apart from its neighbors. Among these is the distinction of being the only Christian country in the Far East, the result of nearly three centuries under Spanish rule. A great bulk of the nation-building process had been realized under the tutelage of the Catholic Church. It is common knowledge that the Catholic Faith preached by intrepid missionaries to the natives of the islands had left much of its mark on the people and in their consciousness, whether individual or collective. Aside from just being one among the many factors that have determined the course of its history as a nation, Catholic religiosity has decisively formed the Filipino psyche, and is a significant influence that needs to be considered in the effort to understand who the Filipino is, as an individual in himself, and as a part of society.

Several approaches have been identified with regards to Filipino philosophy. There is a traditional way of doing philosophy, which entails studying the foremost thinkers, their life and their teachings. There is a national approach, which entails a shift in criterion and focus, allowing the author to take center stage and relegating the subject matter to the margins. And finally, there is a cultural approach, one that has been introduced into the local Filipino philosophical community by William Graham Sumner (1960) in his work entitled Folkways. By “folkways” he pointed to habits of thinking and doing developed over the years for the purpose of survival[1]. Understood as habitual ways of satisfying needs, they are not creations of human purpose but rather products of natural forces, that get crystallized in the life and memory of a society as traditions. As traditions, they are significative as a reminder of the beginnings and of identity. They admit no exception or variation, yet they change to meet new conditions, still within the same limited methods, and without rational reflection or purpose[2]. The cultural approach supposes that the lived experience of the community forms the substratum of its philosophical thought. From the life and experience of the community we can derive  and extract the philosophical underpinnings or presuppositions of cultural forms. 

This cultural approach is represented in the philosophical community by such authors as Florentino Timbreza and Leonardo Mercado. Each of them stated orientative aspects in this kind of approach.  Mercado (1974) in his book Elements of Filipino Philosophy said that the underlying world-view in Filipino thought is non-dualism. This Filipino vision of the world seeks to be integrative; the Filipino wants to harmonize the object and the subject, while at the same time holding both as distinct (1974:xi). Timbreza (1982) on the other hand says in Pilosopiyang Pilipino that philosophy is based on life experience; it is something that could be derived from the people’s world-view (1982:1).

One attractive thing that I find with this approach is that it is nearer to ordinary and common experience without being less intellectual and academic. With this approach, one doesn’t need to be hold a doctorate in philosophy to be able to do philosophy. In the cultural approach, life itself becomes a book in which philosophy could be examined and reflected upon.

One element in the Filipino experience is the Catholic faith. Attaining to what has been stated concerning the cultural approach to Filipino philosophy, the main question that I would like to pose in this paper concerns itself with what the local religiosity of the Filipino Catholic would reveal about the Filipino psyche. What does Filipino religiosity tell us about the Filipino? What does it reveal to us about his view of life and its meaning, and how does the Filipino deal with this proper view?

Whenever Filipino folk religiosity is brought up, there are at least two icons that are most popular among the people in the archipelago: the Black Nazarene of Quiapo and the Sto. Niño of Cebu. They represent Christ in two moments of his earthly life: his childhood and his redemptive suffering (actually there another aspect that is very important in Filipino popular religiosity, and this is the devotion to the Blessed Virgin Mary, one so ardent that the Filipinos have been termed pueblo amante de Maria,a people in love with Mary. This third aspect I would mention in passing). These are images are by no means native to the Philippines, but have been brought to its shores during early years of the Spanish regime, but they have formed part of the cultural, religious and social fabric of the Filipino consciousness. The oldest, that of the Sto. Niño of Cebu, features Jesus Christ as a child arrayed in the vestures of kingly power. It is an image that reveals a paradox: the frailty of a child contrasts to the trappings of might and royal majesty. On the other hand, the image of the Nazarene of Quiapo features a man in his prime, bent under the weight of the Cross; his distinctively darkened visage (said to be caused by a fire, according to some) reveal a patient confidence in his Father despite of the suffering and pain that he undergoes on his way to Calvary. Millions of devotees flock around these images every year on the occasion of their respective feast day, a phenomenon that is utterly breathtaking and descriptive of the faith of the Filipinos. But what could it reveal to us about the way the Filipino views himself with respect to life and to the meaning that it holds for him?

Perhaps one thing that could be said about the devotion to the Black Nazarene is that people are drawn to it due to the fact that they can relate to the message that the image bears. The suffering Christ endears itself to a people who are no strangers to suffering. For the Filipino, suffering isn’t merely a part of life, it is a fact of life. People suffer because of many things; there is a major feeling of dissatisfaction towards the political situation that is blatantly corrupt, and this corruption is largely responsible for the suffering of many. People suffer because they have no proper housing, because they have no jobs, because they have to fight in order live.

When they see the Nazarene, they experience a certain affinity with it. Here they see a tangible representation of a God who is not alien to their suffering, a God who is merciful, a God who suffers for them and with them. to many who approach the image in faith and devotion, it seems to provide catharsis. May awa ang Diyos (God is merciful) is one common expression that reveals not only the faith of the Filipino believer, but in his own optimism that since God is near, God knows what it means to suffer, things are not that bad. This is not escapism nor fatalism, but rather a realistic view of life that doesn’t lead one to close in on any difficult situation, but rather it opens up to optimism. There is still hope in life, no matter how hard it may be. This confidence in God, if channeled well, leads to confidence in what I could do and what I need to do in giving a remedy to my difficult situation, while at the same time learning how to laugh at myself while being in a hard fix. When life throws you lemons, make lemonade, as one saying goes. This was very evident in times of tragedy and disaster. The Filipinos taught the world a lesson when we continued to smile and strike up a pose in the midst of the destruction of super typhoon Yolanda.

This utter confidence in God is likewise exhibited in the devotion to the Sto. Niño de Cebu. The Filipinos love children; if this is so, its because they are childlike in their confidence in God (this does not exclude the reality that there are times when Filipinos are childish at best). To trust in God is one sentiment that is evident in the life philosophy of the Filipino: the expression bahala na reflects this in a positive way (though this could easily express resignation as much as confidence, and resignation is not always good, since it could lead to a loss of initiative in dealing with things). Filipinos have confidence in God, seeing him not merely as a powerful an almighty deity, but as someone familiar: he is Father, and I am his child, and when I look at the image of his only-begotten Son, I am reminded of this relationship between God and myself. God is somebody who is near to me as a member of my own family; this could perhaps account for the Filipino penchant of calling Christ Papa Jesus and the Blessed Virgin Mama Mary. In this I am reminded of a foreign missionary who was disapproving of this habit among Filipinos, describing it as indicative more of childishness that of being child-like. But then I think that in order to understand why Filipinos do that, one would need to look a bit deeper into the Filipino psyche.

Filipino folk religiosity offers a very valuable tool for us to discover philosophical underpinnings that are rooted in the Filipino psyche. They offer us a glimpse of how a people view life, the world and everything in between. People could be dismissive of folk religiosity and devotions, thinking them to be a thing of simple people. However, I believe that they reveal more to us than just faith. These devotions also allow us to come up with a portrait of the philosophical view of a people who know suffering to be a fact of life, and yet refuse to be bowed by it; a people who have an optimistic view of life, to a fault at times, and finally, it shows us a people whose vision of the world and of life far exceed the boundaries of this finite world, to rest upon the arms of the Infinite.


[1] Rolando M. Gripaldo, Filipino Philosophy: Traditional Approach, part 1, sec. 2., (Manila: De La Salle University Press, 2004), 173.
[2] Ibid.

Thursday, July 31, 2014

MONTHSARY (or WHY DON'T RELATIONSHIPS LAST AS WE WOULD WANT THEM TO)



I remembered somebody giving a talk mention in passing that the term "monthsary" indicated a growing crisis in commitment and relationships. This was what came into my mind as I watched a video of a couple who were very much in love. The combox was rife with people saying how envious they were, or about how their relationships never went too long enough for them to graduate from the "monthsary" level into a real anniversary.

When I was a child and when I entered into young adulthood, I don't remember hearing the term "monthsary". Coming to think about it, I realize that indeed its usage is relatively recent (unless somebody could prove me wrong). 

There are many factors as to why relationships don't last as they should, or as we would want them to. Human interpersonal relationships can be really complex, a mystery in its own right. It's paradoxical to realize that a human, personal relationship---a complex, intricate reality as i have just mentioned--is founded on something as simple as the need to love and be loved, inherent in every person. As I was looking at the couple doing sweet and cute things to each other, I began to realize that it was all that was ever being shown to the world: the hugs and the kisses, the teddy bears and the dolce far niente (sweet-doing-nothing). To love and be loved is really sweet, and it's a delight to drown in that sweetness, until reality sinks in.

Here's what I think. Sometimes we need to ask ourselves what we are looking for in a relationship. Security? Self-discovery? Affirmation from the other? All of these are good things. But when a relationship is all about finding ME, discovering MYSELF, MY own happiness, before long, the steady stream of monthsaries would be progressively marked by the deterioration of our relationships, which may be then built on cream-puff sweetness.

The glory of any loving relationship is not in the sweetness, but in the effort of discovering the other. And this in itself is not easy. It is a journey, one that is mostly arduous. A Chinese proverb says that the hardest journey is the journey inward, and this is true whether in our case, or in the case of others. A relationship is an invitation for us to enter into world of the other person whom we esteem. Thus, it could never be said to be selfish, since it's not merely about ME, it's rather about the one I love. With this in mind, there is much sense in calling my partner in life as my "better half". 

For me to call my beloved my better half would entail a lot generosity and sacrifice on my part. It's a constant struggle to give first, since generosity becomes the condition for me to receive. This is true not merely in romantic relationships, but in any human relationship, even in our relationship with God.

Why are there more and more monthsaries? Maybe perhaps because we are forgetting that a relationship is not merely about ME...but about US...

Tuesday, July 29, 2014

SURVIVING HAIYAN/YOLANDA



FEBRUARY 18, 2014:

 LOOKING BACK

           I am surrounded by green, leafy trees, situated atop a hill overlooking the city of Cebu. Within enclosure provided by the walls of the Betania Retreat House, everything is peaceful. The sun is shining, and I’m breathing easily. Presently in the Queen City of the South for my annual retreat, the peace and quiet allows me to look back at a different time, in a different place, and in a situation that is totally different from the one that I find myself in a little more than a hundred days ago, along with millions of other people, I suddenly found myself in the eye of the storm- a super typhoon to be exact- one which proved to be the strongest in recorded history. Ripping through the Central Philippines, it left behind a trail of death and devastation unparalleled in the history of Leyte and its towns and cities. But the terrifying and destructive forces of both wind and water which the super typhoon Haiyan (locally named Yolanda) unleashed merely served as the first act to the drama of pain and anguish that took place afterward. The terror of the violent winds and the powerful surge of water quickly gave way to the terrible aftermath of the calamity, wherein, bereft of homes and even the most basic necessities, we had to make the gargantuan effort of learning to stand up once again. To this day I clearly distinguish the experience of Yolanda from its aftermath; both were terrifying, but I believe that it was the aftermath- and coping with it- that was the hardest part. The story that I am about to share is a story of the wrath of nature at its worst. It is not my own story that I am recounting, though I have a part in it, but the story of a people. Our story is one of terror and pain, that of loss and devastation, of desolation and the temptation to lose hope. The story of the Yolanda survivor is one of what nature can do at its worst. But it is also the story of what man can do at his worst, it shows that he can be, as the Roman thinker Pautus once expressed, a wolf to his fellowman.

            However, over and above all, surviving Yolanda is a story of faith, of hope, of love, and--above all--of salvation. It shows that the light does shine in the darkness, and that man could be at his noblest even in the most adverse conditions. It is a story of grace.


NOVEMBER 7, 2013: 

THE LAST GOLDEN AFTERNOON

The High School Building, November 7, 2013. Windows had been closed shut in anticipation of the typhoon 
            The sky was a cobalt blue over the sprawling grounds of the Sacred Heart Seminary, the afternoon sun shining hotly upon the basketball courts, which were all but deserted. The seminarians were all away having their annual holy retreat, in different locations: The College and Pre- College boys in San Damiano, Brgy. Libertad, just three kilometres away; the older high school boys were farther away in the town of Alangalang, in a facility situated in the midst of a rice field. Farthest were the younger boys- Grades 7 and 8- who went to Merida, on the other side of the island of Leyte. I have been told that their venue was securely tucked by the side of a hill.
Sacred Heart Chapel, on the eve of super typhoon Yolanda.

            The grounds were silent and tranquil; everything seemed to be in repose. Everything seemed to be still; even nature seemed to have stopped breathing. But we all knew the reason for the calm; we all knew that it was literally the calm before the storm, Haiyan (more locally known as Yolanda). Throughout the week we have received warnings and instructions concerning the approaching storm. The bulletins and news agencies were reporting (and warning) us that this was to be an exceptionally strong typhoon, the likes of which have yet to be seen and experienced, with winds more than 200 km/p (back then I believe that the forecast only gave up to more than 200. I, like many others, didn’t place a lot of attention on these warnings. We were accustomed to strong typhoons. Nonetheless, this didn’t mean that we didn’t prepare. People were bracing themselves for the approaching storm. The queues in the groceries and stores were of people who were stocking their cupboards and fridges with food and provisions. Houses were being propped up, especially the flimsy dwellings of poorer folk. I myself in the seminary had given instructions to the high school seminarians before they left to close the windows of their dorms in anticipation. There seemed to be no special urgency that could be observed among the people prior to landfall. The week before – and in fact, the afternoon of Thursday prior to the storm – the weather was hot. The weather could never have been better.

            But I myself somehow began to feel a sense of foreboding about the perfect weather and how it seemed to contrast sharply with the dire forecasts from various weather bureaus from the world over. Up until Thursday evening we were joking as to whether Yolanda would finally arrive or not, the weather being perfect. On Thursday morning people were riveted to their television sets, attuned to the news, - not because of the typhoon, which by that time had entered into the PAR (Philippine Area of Responsibility), Haiyan had become Yolanda- but because another woman was being grilled in the Senate:Janet Napoles, who was answering to charges of graft. The interrogation was well-publicized, and occupied the attention of the general public. Not much was gleaned from the hearing, at least from Napoles, who was at least consistent in her refusal to answer to the questions based to her, always invoking her right not to respond.

            In the afternoon, I made one final check of the high school building, making sure that all the doors and windows were closed and locked (which proved to be a bad idea, as things would later come to show). As I had already mentioned, the afternoon was just perfect: clear, blue skies, warm afternoon light being reflected on all the panes of the closed windows of the High School building. For many of these windows, this would be the last time they would catch and reflect the light of the setting sun.

            Looking back at that golden afternoon a hundred days back, there is one thought that makes me melancholic: for many people, that beautiful afternoon was to be their last. Many children who played then were not to play anymore; friends were taking their leave of each other, not knowing that it was going to be their final goodbye in this world.

            By late afternoon the skies had darkened; dark ominous clouds began to cover us bringing with them the first drops of rain. With them, the final preparations for the storm were being put into place. Local and foreign media men began taking up their positions. ABS-CBN’s Golden boy Atom Araullo established himself in Tacloban City, to the delight of his fans and admirers; Jiggy Manicad and Love Anover set up camp in Palo, right outside of the Cathedral. Even CNN sent one of its own, Anderson Cooper, to provide news coverage. I remember somebody commenting on Facebook, saying that if CNN had already sent one of their very best, then this must be one heck of a storm. I confess that it gave me a sense of foreboding. Whoever said that was right.

            It began to drizzle in the early evening. Many people have been compelled to go to the evacuation centers, but most preferred to stay where they were. At about 7:00 pm there was a strong gust of wind. “Yolanda has finally come” people began to say. But it was brief, and nature lapsed once more into stillness and quiet.

            At dinner that evening, Fr. Rex Ramirez, the Rector, commented that the Cathedral Rector had asked him about the possibility of us sheltering some evacuees at the seminary auditorium. I responded that while it had been done various times in the past, we welcomed people as evacuees already on the aftermath, but not usually before and during any calamity, this at least in recent history. Fr. Rex was okay with that. On hindsight that decision saved many lives. While still at table I called my mom back home. Our home is situated about a stone’s throw away from the seminary walls, a bit nearer to the river. Our house was built on a higher ground level, at a safe distance from the coast; it was a place that no flood water had ever reached. On the eve of the super typhoon, there seemed to be no cause for alarm. I asked my mom on the phone whether she would like to evacuate to the seminary, and wait it out with us. I told her that she and my sister Ivy would be lodged in the guest room, which I fondly call the “Werner Suite”, because it’s where a good friend of the seminary, Fr. Werner Ludescher, an Austrian priest, would usually stay whenever he came to visit. “Is there Wi-fi and a TV there?” my mom gamely inquired. “No, it’s only a room”, I replied, “Then I would prefer to stay at home”, she said, laughing. But she assured me that both she and my sister were going to be okay.

            After dinner I returned to the High School Building, to my room. Before going to bed I continued to monitor the situation from the news and via Internet. I had previously contacted the formators who had accompanied the seminarians in order to know how they were, so as to assure some of the parents who had either called or sent me text messages inquiring about the safety of their sons. I posted bulletins in Facebook concerning the seminary and the seminarians. The Napoles show over, netizens had turned their attention to Yolanda, and the social networking sites were replete with netizens wishing people well and reminding them to be safe and secure. There was plentiful info about the strength of the typhoon, and I could sense a real growing concern about it. But that night I slept well, secure in a building that had withstood all kinds of storms for more than fifty years.


NOVEMBER 8, 2013: 

AT THE MERCY OF THE WINDS

            I woke up at 4 in the morning, well-rested and alert. The gale was already blowing against the windows and I could see the trees swaying to it. I guess a lot of people were already up and about by that time. I turned on the TV, tuning in to the news. I was also tuned in to Facebook. After donning a pair of khaki shorts and a white jacket I went out of the room to begin my watch. At that time I wasn’t especially concerned: I had awakened to watch a strong typhoon pass through, and that was it. I made a final check of the windows in the dorms. I re-entered my room to light the oil lamp in my prayer corner, went out, and positioned myself at the head of the stone stairs, which gave a very good view of the seminary grounds and the adjacent main chapel. I noticed Fr. Rex walking through the corridors as I went down the stairs. The wind was steadily growing stronger, and for the first time I began to feel anxious. In Facebook relatives and friends began to ask me how I was. My anxiety grew as I began to make out the situation of the Chapel roof, which had started to peel away around the edges. I sent the update via Facebook. Text messages from some parents began to arrive, and I tried to contact the group in Merida, to no avail. I had lost track of time by then, and I realized that I had been up by almost more than a couple of hours already. It was already past six in the morning, and the winds had increased in the ferocity. Suddenly, the power went out; As I observed how that wind bent and shook the trees I realized that I had never remembered the wind behave so violently before. I tried calling my mom on the phone, but she didn’t answer. As I was trying to contact her, I was pacing the length of the lobby of the second floor of the building. Then, a few minutes before the clock struck seven, my phone rang. It was my mom.

            “How are you two doing?” I yelled at the phone. My mom on the other end was already sobbing, and she talked as if she was running from one part of our house to another. “Mark, our roof just got blown away. I’m scared”, “Try to go to Tita Lilah!” I answered, thinking that it would be safer for them to be with more people, who lived just across the street from our place. I continued, “Get hold on something! Just hold on!”

“There’s nothing to hold on to anymore!” My mom sobbed. My heart froze. I understood at that moment that my family was in a very vulnerable decision, and there was nothing I could do to save them. Perhaps it was at this moment that everything I did began to have a sense of desperation. Everything I did, I did because it may be the last time that I might be able to do it. Not wishing to suffer an eternity of regret, I said that which may have been my last farewell to my mother “Mommy, I love you!” Barely had the words escaped from my lips when line went dead. At that moment, all cellular coverage in Leyte and Samar were cut off, and we were virtually incommunicable, not only to the rest of the world, but even to each other, Each of us felt alone, disconnected from anybody else. It was about seven o’clock in the morning.

            I now found myself alone and trapped in a huge edifice being rocked by violent winds. Minutes before the power event off, I received an update that the wind velocity had increased from 260 km/h to 315 km/h, a speed unparalleled in recorded history. I was stunned to find myself in the middle of a maelstrom of wind, water and debris. The wind velocity increased all of a sudden, and Yolanda came with all her fury. The sound of the violent, rushing wind was comparable to that of a plane’s reverse engine in close range, so loud I couldn’t even hear myself shout. The air was swiftly becoming dense, such that there was absolutely zero visibility.
November 8, 2013: The last photo that I took from my phone before I finally took cover. The  chapel is barely visible.
            I ran to my room, not to take refuge in it but to prop open the door. I had to push a heavy side table in order to do this. I immediately decided that the sports cabinet adjacent to my room and under the stairs was the best part of the building that could offer me protection; it was at the very heart of the building. Before I entered it, I thought it wise to break the large glass window situated exactly in front of my hiding place. I got a chair and swung it against the glass. I discovered that it was thick; I had to hit it several times until it finally fell to the floor. I also proceeded to break a small glass window cut above my head. Some glass particles flew and cut my eyebrow and my nose. The sleeve of my white jacket became stained as I tried to stanch the bleeding.

            Leaning against the wall, I could feel the whole building shaking violently, rocked by the wind that was not just howling, but rather shouting into my ears. It felt as if the whole seminary was trapped inside one gigantic tornado. I could heat the wooden beams on the third floor crashing against each other. The sound of shattering glass was horrible. I kept on praying aloud, thinking how comforting it would have been if i had somebody with me, hear somebody else's voice other than my own. The wind's violent fury escalated and so did  its  implacable roar. "Please Lord make it stop!" I shouted to the wind, bringing my hands to my ears, "Husto na gad, kalooyi kami pastilan!" (Have mercy on us and make this stop).

            Terrified and alone, I realized that I could be living through my last moments here on earth. I could die at any moment; the whole building could come crashing down, or I could get pinned down by the stairs above me. To be truthful, I didn’t know what might happen next. The only thing quite certain was I was staring at death in the face. So this is how it ends, I thought to myself. This is how I’m going to die, in the middle of a super typhoon. Had I been in the company of another priest, I would’ve made my confession, or asked for absolution straight away. But I was alone. Alone in dark room at the heart of a shaking edifice, drenched and cold to the bone, I crouched down and prayed, making an act of the presence of God. Looking back, I was surprised about how calm I became during those moments. It was only for a brief moment, and yet it seemed to stretch, me before God, asking for his forgiveness, seeing my life and priesthood pass before my eyes. It was as if my mind stopped paying attention to the chaos outside, and focused on the presence within and before me.

It was only like a split second, and then it was over. I became aware of the roaring winds once again, felt the trembling of the structure through the wooden post that I held on to. I clambered up on the wall onto a small opening that gave me a partial view of the chaotic world putside of my my miserable refuge. After that brief moment of surrender, I felt more purposeful, stronger, not yet totally certain that I would live through the storm, but at least calmer and more methodic. I was peering above the shoulder of an image of St. Aloysius Gonzaga, which seemed unaffected by the tumultuous wind before and beyond it. One of the doors of the second floor High School building was gone; another was still in the process of being ripped from its hinges by the relentless wind. Horrified and fascinated at the same time, I saw how the wind pulled the heavy wooden door straight up from its hinges and hurl it against the far wall by the staircase. I heaved a sigh of relief. At least that’s one less flying debris for me. But then what I saw beyond the doorpost took my breath away.

The wind had somewhat allowed for a certain visibility, and I saw something that left me a bit disoriented: where the quadrangle was, there was a raging sea. Waves were washing against the chapel walls, and had completely engulfed the base of the flagpoles, which were being mercilessly pitted against each other by the wind, which seemed to have no specific direction. I leaned out a bit more, and felt the driving rain against my face. It was like being hit with fine sand. Plus, it was salty. I kept on wiping my glasses and looked once again at the crazy scene before me. And then, my thoughts went from what was before me to my home, a few meters away from the seminary, but nearer to the sea. My mom and my sister Ivy were there the last time I talked with them.

The last time. The sea was beneath me, and with the salty rain hitting me, I turned my thoughts on them. Where are they? How are they holding on? Then a question came up: Are they still alive? As I looked on, I felt the scene before me distancing itself from me once again. You will have to accept that they are gone, I said to myself. At least it would make things bearable. Waves of regret threatened to take me down with them. I should’ve insisted on having them here with me last night…I should’ve went for them and brought them here with me.

But I chose to ignore those thoughts. What good is it for me to entertain them? If they’re gone, so be it. Regret would not bring them back to life, that is, if indeed they hadn’t survived the waves that had surely gone through our house.

But all was not yet lost. Clinging to slim hope, I began to pray for their safety. My hiding place was beginning to get flooded. Rain water was gushing down from the ceiling as the typhoon continued unabated and merciless in her fury. Things were floating on the floor. A small picture frame floating right up to the door of my hiding place. It was a picture of Blessed John Paul II, holding a telephone to his ear. I picked it up and propped it against the wall. I caressed it, feeling the smooth, slippery surface of the glass as I prayed to the saintly pope, soon to be canonized. Please take care of my family. Take care of my mom and my sister. Protect my brother and his companions. Save them from harm.

Gusts of wind continued to tear through the building. To my left, in one part of the dorm adjacent to the place where I was, the ceiling caved in, creating a waterfall, further flooding the second floor. I began to think of my brother Myko, who was in another location far from Palo, in a retreat house situated in the middle of a ricefield. If the Mommy and Ivy are dead, then I would be the only family he’s got left, I told myself. I was confident that he was still alive, compared to what I believed for my mom and sister.

The building continued to shake. I was concerned about how far the structure could take the beating of the fierce winds. Plus, I felt myself getting weaker, because of the cold. With my energy getting depleted, I needed to get something in order to replenish my waning strength. I remembered that a few days ago, I got a bag of chocolates from a stranger on my birthday, November 3. That Sunday I celebrated Mass at Robinson’s Place in Tacloban, and an appreciative person gave me those chocolates as a gift. But the bag was in my room, and I had to get out in order to get it. As I tried to get out, a really strong gust of wind propelled a long piece of tin roofing up the stairs. I rushed back to my hiding place and closed the door shut, just as the edge of the roofing clanged against it. It stayed there for some minutes, bucking like a wild bull, until another gust of wind pushed it to one side. The thing was like a wild animal, unpredictable and dangerous. When it had finally edged away, I took the chance and rushed out of the bodega, and made for my room. I was relieved to see it still intact. I reached inside my closet and found the bag of chocolates. Having made it back to my hiding place, I munched on some until I gradually felt my energy returning.

Yolanda continued to blow relentlessly, unabated in her fury. I have lost track of time, and I didn’t bother to look at my timepiece. At that time I was guessing that the structure—which had been battered by strong quakes and typhoons in her more than sixty-year existence—would have received more than it could take. I was eyeing the concrete staircase, thinking that in the eventuality of the building’s collapse, and no matter how strong the winds still are, I would run and take hold of the concrete bannisters. But the structure held on, and I stayed in the building until the typhoon run its course, and I was at last able to go out of my refuge. When I did so, I contemplate utter devastation, on a scale that was epic and truly catastrophic. It took a while before I was able to touch firm ground, since I had to walk over debris, tin roofing and wooden trusses from the building.

It is said that older generations used to make things so that they may last longer. Fortunately, that was the case of the High School building. Built under the SVD Fathers in 1957, it was meant to withstand the storms that would come hurtling through the Pacific, as well as the tremors that would shake the island. The foundations withstood the onslaught, but the winds have dealt mercilessly with the buildings. In the case of the High School building, it obliterated the whole roof, ripping its heavy wooden trusses from its walls and hurling it into the air. The surrounding area was littered with hard wooden beams. The whole third floor had its windows blasted out, its lockers and beds thrown against each other. Walls and partitions disappeared. The room of Fr. Francis Borja, just above mine, was completely obliterated. It was as if the whole floor had been one huge washing machine. I shivered to think what I would’ve seen if the seminarians had indeed been here.
The Sacred Heart Main Chapel after the typhoon.
November 8, 2013, 1pm: The High School building, photo taken immediately after the typhoon, 
The same fate had befallen the rest of the buildings in the seminary. The College Building was equally roofless, surrounded by its own debris, twisted metal and shards of glass, furniture having been hurled from its windows. The Sacred Heart Chapel was still standing, but now without its windows, its stained glass torn from their places. The sanctuary was roofless, as was one side of the chapel. The concrete crosses that adorned the pinnacles were broken and bent, hanging precariously above the ground. The heavy wooden pews had all been pushed to one side, and the main altar was flown to the corner. But the auditorium provided the most pathetic state of all. It had been totally destroyed, and resembled a flattened shoebox. It was a good thing that nobody was there during the typhoon, for there would surely have been no survivors. From a distance, I could clearly see the cathedral, bereft of its dome. It came as a shock to me, to see that great structure so desolate and ruined.
Heavy wooden pews all bunched up together at one end of the chapel shows the force of the storm surge.
After three hours of being alone, left to the mercy of the winds, I went down and made my way to where I hoped the others would be, at the Fathers’ Refectory. I had returned to the land of the living.

I found the rest of the personnel there with the seminary fathers: Fr. Rex and Fr. Aaron Quilaneta, and Fr. Bryand Restituto. Fr. Bryand had the same solitary experience as mine, having been trapped in the College Building. There, taking refuge on the stairs, he witnessed the raging waters pass through the buildings, keeping a watchful eye on the iron chandelier as it swayed frenetically above him, and witnessing the beds and lockers as it was hurled from one dorm to another.

There were two other people there, people who loved in my own neighborhood. They had been washed into the seminary premises by the flood, and were without slippers. They looked dazed and cold. I inquired about my family, and they told me that they hadn’t seen them. Pangs of regret began to surge through me. Some theology seminarians came and asked if we were okay. They themselves had been inches away from death as the powerful surge of water went through their seminary, at the far end of the compound. Yet as soon as the waters receeded, these young men were the first to go to the aid of the neighboring houses, checking in on the people, and bringing them to the Patmos Clergy Retirement Home and to the Archdiocesan Chancery, which were instantly converted into evacuation centers. I asked them if they had by chance seen my mother and sister. They replied that they had not, but that if they ever saw them, they would inform me at once.

Going back to the High School building, I busied myself in getting supplies from my room and medical supplies from the first-aid cabinet. Without bothering to look for the key, I just smashed the glass of the case and took the supplies that I thought would be useful. I also took the bag of chocolates from my hiding place, and dry clothes from my room. Then I headed back to the refectory, which from then on would be the center of our lives for the coming weeks. I didn’t feel like going to our house to check on my family. I still wonder why it wasn’t foremost on my mind at that time, but then while I was at the refectory, a seminarian came running to tell me that Mommy and Ivy were already here. I immediately dropped everything and headed back to the High School building. When I saw then at the far end of the corridor, my heart almost burst with emotion and relief. Despite of the debris, we ran to each other’s embrace. It was an intense moment, and I held on to them both as if I would never let go.
My mom and my sister, safe and dry in the seminary after their ordeal,
photo taken on the afternoon of Nov. 8.
I led them back to the refectory, with the rest of the survivors. We would need to get used to calling ourselves that from now on, I figured it was already almost midday by then, and the women tried their best to prepare lunch from whatever food that they could find. I wasn’t hungry, I don’t know if others were, but I ate anyway, more because I would be needing the energy than anything else. Now that I had my family with me, I was more at peace. I wanted to go and see the damage that the typhoon had wrought. What I was to discover would exceed my expectations, and would lead me to be convinced that surviving Yolanda was one thing; surviving the aftermath would be another. The days and weeks that followed would prove me right.
 (end of part 1)