MikeLigalig.com

St. James the Apostle

"James the Lesser"

St. Simon the Apostle

"Simon the Zealot in the Faith"

That in the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth.
- Philippians 2:10.

St. Andrew the Apostle

St. Thomas the Apostle

St. Matthew the Apostle

"Matthew the Evangelist"

St. Peter the Apostle "The Rock of the Holy Church"

St. Joseph the Carpenter

"The worldy father and defender of the Word Incarnate"

St. John the Baptist

"The Voice crying out in the Wilderness"

St. Mary Mother of The Word Incarnate

This thread is dedicated to the great men and women of the Holy Mother Church, The Roman Catholic Church.

Be still, and know that I am God: I will be exalted among the heathen, I will be exalted in the earth.
-Psalm 46:10

http://www.youtube.com/watch?v=YGd3lEO_2x4#

Tim is a great quarterback. I'd rank him in the same league as Ben Roethlisberger of the Pittsburgh Steelers.

Tim at a missionary event in the Philippines; pictured with Filipino youngsters.

http://www.youtube.com/watch?v=V57lotnKGF8#

http://www.youtube.com/watch?v=Oehry1JC9Rk#

http://www.youtube.com/watch?v=fAtsAwGreyE#ws

How beautiful are the smiles of two old lovers.

This is the best version of this song:

http://www.youtube.com/watch?v=QfTGbYkJN6Y#

Quote from: Lorenzo on January 16, 2012, 02:16:45 PM
Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
â€" Acts 3:11

In a society that advocates many paths to one end, the truth is that Jesus is the only way to SALVATION.

Salvation is found in no one else, for there is no other name under heaven given to men by which we must be saved.”
â€" Acts 3:11

“What is more, I consider everything a loss compared to the surpassing greatness of knowing Christ Jesus my Lord, for whose sake I have lost all things. I consider them rubbish, that I may gain Christ.”
â€" Philippians 3:8

“With everlasting kindness I will have mercy on you…”
â€" Isaiah 54:8

Who is the lucky woman?

Classic. 

Under de saya version

Quote from: Lorenzo on January 16, 2012, 01:58:00 PM
Version 3




The solemn silence before the kiss.

I can only imagine Michelle Obama's facial reaction....

Version 3




The solemn silence before the kiss.

Version 2


The solemn silence before the kiss.

The solemn silence before the kiss.

Si Manong og si Manang...intawn...

Do you remember the name of the person who you first said "I love You" to?   

Quote from: bolanon kaaju on January 16, 2012, 01:35:44 PM
thank you for this post sir/bay!

Way sapayan, bai!

ON THE MYSTERY AND WORSHIP OF THE EUCHARIST (DOMINICAE CENAE)

Apostolic Exhortation of Pope John Paul II promulgated on February 24, 1980.

To All the Bishops of the Church.

My venerable and dear brothers,

2. The present letter that I am addressing to you, my venerable and dear brothers in the episcopate--and which is, as I have said, in a certain way a continuation of the previous one--is also closely linked with the mystery of Holy Thursday, and is related to the priesthood. In fact I intend to devote it to the Eucharist, and in particular to certain aspects of the Eucharistic Mystery and its impact on the lives of those who are the ministers of It: and so those to whom this letter is directly addressed are you, the bishops of the Church; together with you, all the priests; and, in their own rank, the deacons too.

In reality, the ministerial and hierarchical priesthood, the priesthood of the bishops and the priests, and, at their side, the ministry of the deacons--ministries which normally begin with the proclamation of the Gospel--are in the closest relationship with the Eucharist. The Eucharist is the principal and central raison d'être of the sacrament of the priesthood, which effectively came into being at the moment of the institution of the Eucharist, and together with it.[2] Not without reason the words "Do this in memory of me" are said immediately after the words of eucharistic consecration, and we repeat them every time we celebrate the holy Sacrifice.[3]

Through our ordination--the celebration of which is linked to the holy Mass from the very first liturgical evidence[4]--we are united in a singular and exceptional way to the Eucharist. In a certain way we derive from it and exist for it. We are also, and in a special way, responsible for it--each priest in his own community and each bishop by virtue of the care of all the communities entrusted to him, on the basis of the sollicitudo omnium ecclesiarum that St. Paul speaks of.[5] Thus we bishops and priests are entrusted with the great "mystery of Faith," and while it is also given to the whole People of God, to all believers in Christ, yet to us has been entrusted the Eucharist also "for" others, who expect from us a particular witness of veneration and love towards this sacrament, so that they too may be able to be built up and vivified "to offer spiritual sacrifices."[6]

In this way our eucharistic worship, both in the celebration of Mass and in our devotion to the Blessed Sacrament, is like a life-giving current that links our ministerial or hierarchical priesthood to the common priesthood of the faithful, and presents it in its vertical dimension and with its central value. The priest fulfills his principal mission and is manifested in all his fullness when he celebrates the Eucharist,[7] and this manifestation is more complete when he himself allows the depth of that mystery to become visible, so that it alone shines forth in people's hearts and minds, through his ministry. This is the supreme exercise of the "kingly priesthood," "the source and summit of all Christian life."[8]

3. This worship is directed towards God the Father through Jesus Christ in the Holy Spirit. In the first place towards the Father, who, as St. John's Gospel says, "loved the world so much that he gave his only Son, so that everyone who believes in him may not be lost but may have eternal life."[9]

It is also directed, in the Holy Spirit, to the incarnate Son, in the economy of salvation, especially at that moment of supreme dedication and total abandonment of Himself to which the words uttered in the Upper Room refer: "This is my body given up for you.... This is the cup of my blood shed for you...."[10] The liturgical acclamation: "We proclaim your death, Lord Jesus" takes us back precisely to that moment; and with the proclamation of His resurrection we embrace in the same act of veneration Christ risen and glorified "at the right hand of the Father," as also the expectation of His "coming in glory." Yet it is the voluntary emptying of Himself, accepted by the Father and glorified with the resurrection, which, sacramentally celebrated together with the resurrection, brings us to adore the Redeemer who "became obedient unto death, even death on a cross."[11]

And this adoration of ours contains yet another special characteristic. It is compenetrated by the greatness of that human death, in which the world, that is to say each one of us, has been loved "to the end."[12]

Thus it is also a response that tries to repay that love immolated even to the death on the cross: it is our "Eucharist," that is to say our giving Him thanks, our praise of Him for having redeemed us by His death and made us sharers in immortal life through His resurrection.

This worship, given therefore to the Trinity of the Father and of the Son and of the Holy Spirit, above all accompanies and permeates the celebration of the Eucharistic Liturgy. But it must fill our churches also outside the timetable of Masses. Indeed, since the Eucharistic Mystery was instituted out of love, and makes Christ sacramentally present, it is worthy of thanksgiving and worship. And this worship must be prominent in all our encounters with the Blessed Sacrament, both when we visit our churches and when the sacred species are taken to the sick and administered to them.

Adoration of Christ in this sacrament of love must also find expression in various forms of eucharistic devotion: personal prayer before the Blessed Sacrament, Hours of Adoration, periods of exposition--short, prolonged and annual (Forty Hours)--eucharistic benediction, eucharistic processions, eucharistic congresses.[13] A particular mention should be made at this point of the Solemnity of the Body and Blood of Christ as an act of public worship rendered to Christ present in the Eucharist, a feast instituted by my predecessor Urban IV in memory of the institution of this great Mystery.[14] All this therefore corresponds to the general principles and particular norms already long in existence but newly formulated during or after the Second Vatican Council.[15]

The encouragement and the deepening of eucharistic worship are proofs of that authentic renewal which the council set itself as an aim and of which they are the central point. And this, venerable and dear brothers, deserves separate reflection. The Church and the world have a great need of eucharistic worship. Jesus waits for us in this sacrament of love. Let us be generous with our time in going to meet Him in adoration and in contemplation that is full of faith and ready to make reparation for the great faults and crimes of the world. May our adoration never cease.


http://www.ewtn.com/faith/teachings/euche2.htm

THE MYSTERY OF FAITH (Mysterium Fidei)

Encyclical Letter of His Holiness Pope Paul VI

Given at Rome, at St. Peter's, the third day of September, the Feast of Pope St. Pius X, in the year 1965, the third year of our pontificate.

Venerable brothers, in this very matter which we are discussing, there are not lacking reasons for serious pastoral concern and anxiety. The awareness of our apostolic duty does not allow us to be silent in the face of these problems. Indeed, we are aware of the fact that, among those who deal with this Most Holy Mystery in written or spoken word, there are some who with reference either to Masses which are celebrated in private, or to the dogma of transubstantiation, or to devotion to the Eucharist, spread abroad opinions which disturb the faithful and fill their minds with no little confusion about matters of faith. It is as if everyone were permitted to consign to oblivion doctrine already defined by the Church, or else to interpret it in such a way as to weaken the genuine meaning of the words or the recognized force of the concepts involved.

To confirm what we have said by examples, it is not allowable to emphasize what is called the "communal" Mass to the disparagement of Masses celebrated in private, or to exaggerate the element of sacramental sign as if the symbolism, which all certainly admit in the Eucharist, expresses fully and exhausts completely the mode of Christ's presence in this sacrament. Nor is it allowable to discuss the mystery of transubstantiation without mentioning what the Council of Trent stated about the marvelous conversion of the whole substance of the bread into the Body and of the whole substance of the wine into the Blood of Christ, speaking rather only of what is called "transignification" and "transfiguration," or finally to propose and act upon the opinion according to which, in the Consecrated Hosts which remain after the celebration of the sacrifice of the Mass, Christ Our Lord is no longer present.

Everyone can see that the spread of these and similar opinions does great harm to the faith and devotion to the Divine Eucharist.

And therefore, so that the hope aroused by the council, that a flourishing of eucharistic piety which is now pervading the whole Church, be not frustrated by this spread of false opinions, we have with apostolic authority decided to address you, venerable brothers, and to express our mind on this subject.

http://www.ewtn.com/faith/teachings/euche1.htm

Quote from: TUBAGBOHOL.com on January 16, 2012, 01:27:30 PM
Bran, the trouble all started with a kiss. The Princess and the Frog.

hahahaha! Mike, experimental kaajo tong princessa, ug kadtong baki...ambisyoso pod lagi kai gusto pod mo tisting sa baba sa tawo...

by Fr. John A. Hardon, S.J.

The most fundamental question to ask about the Blessed Sacrament is, "Who is the Holy Eucharist?" And the correct answer is: The Holy Eucharist is Jesus Christ.

There is more behind this answer than many Catholics realize. When the Council of Trent in the sixteenth century defined the meaning of the Eucharist, it declared that "the Body and Blood, together with the Soul and Divinity of our Lord Jesus Christ, and therefore the whole Christ, is truly, really and substantially contained in the sacrament of the Holy Eucharist."

Shortly after Trent, Pope St. Pius V authorized the publication of the Roman Catechism which built on the Council of Trent and explained its teachings for the pastors of the Church.

Regarding the Real Presence, the pastors were told to explain that "in this sacrament is contained not only the true Body of Christ-and that means everything that goes to make up a true body, such as bones, nerves, and so on-but also Christ whole and entire." Consequently the Eucharist contains Jesus Christ in the fullness of his divinity and the completeness of his humanity.

Jesus is therefore in the Blessed Sacrament "whole and entire: the Soul, the Body and Blood of Christ, with all their component parts. In heaven a complete human nature is united to the divine nature in one. . . person. It is a denial of the faith to suppose that in this sacrament there is anything less."

It is not speculation but cold revealed fact that the Holy Eucharist is the Son of God who became the Son of Mary.

Whatever makes Christ, Christ, is in the Holy Eucharist; nothing less.

Consequently when we speak of transubstantiation, we mean that the whole substance of bread and wine, its "breadness" and "wineness," is replaced by the living and glorified Jesus Christ. What remains of what had been bread and wine is only their external properties that can be perceived by the senses. As the Greek Fathers of the Church say, the ousia or being of bread and wine is changed into the being or reality of Jesus Christ. On the altar after the consecration there is no longer bread and wine but the same Jesus who was crucified, died and rose from the grave; and who will come in his glory on the last day to judge the living and the dead.

Is there any real difference between Jesus in heaven and Jesus in the Eucharist? No, it is the same Jesus. The only difference is in us. We now on earth cannot see or touch him with our senses. But that is not a limitation in him; it is a limitation in us.

    JESUS is really now on earth in the Eucharist.
    Jesus IS really now on earth in the Eucharist.
    Jesus is REALLY now on earth in the Eucharist.
    Jesus is really NOW on earth in the Eucharist.
    Jesus is really now ON earth in the Eucharist.
    Jesus is really now on EARTH in the Eucharist.
    Jesus is really now on earth IN THE EUCHARIST.

The foregoing six statements, repeated and separately emphasized, explain why the Catholic Church has defended the reality of the Real Presence so strenuously down the centuries.

What else could she do? She believes that our Lord's promise, "I will be with you all days, even to the end of the world," is being literally fulfilled in every tabernacle of the Catholic world. He is in our midst with all that makes him man, including his pulsating Sacred Heart. And he is here to continue his work of redemption by giving us the light and strength we need to serve him with all our heart.

We speak correctly of believing in the Real Presence. But we should grow in our understanding of what this implies.

The living, breathing Jesus Christ is in the Blessed Sacrament. This is the reality. When we speak of presence, however, we are saying something more.

Two people may be really near each other physically, but not present to each other spiritually. To be present to each one means to have another person in mind by being mentally aware of their existence, and to have them in one's heart by loving that other person.

What, then, is the most important implication of our belief that Jesus is on earth in the Holy Eucharist? It is our duty to cultivate an awareness of this fact and to act on the awareness with our love.

When we sing the Tantum Ergo at Benediction, we ask "that our faith may supply for what our senses cannot perceive." What are we saying? We profess to believe that Jesus is in the Eucharist with all the qualities of his risen humanity, although our senses cannot perceive what we know, on faith, is true.

The reality of the Eucharist is clear. It is Jesus of Nazareth who was born of the Virgin Mary. But we must make ourselves mentally conscious of this reality and voluntarily respond to what we believe.

Jesus is on earth in the Blessed Sacrament. Why? In order that we might come to him now no less than his contemporaries did in first century Palestine. If we thus approach him in loving faith, there is no limit to the astounding things he will do. Why not? In the Eucharist he has the same human lips that told the raging storm, "Be still" and commanded the dead man, "Lazarus, come forth!"

There are no limitations to Christ's power, as God, which he exercises through his humanity in the Eucharist. The only limitation is our own weakness of faith or lack of confidence in his almighty love.


http://www.ewtn.com/faith/teachings/eucha5.htm

by Frank J. Sheed

Besides the Real Presence which faith accepts and delights in, there is the doctrine of transubstantiation, from which we may at least get a glimpse of what happens when the priest consecrates bread and wine, so that they become Christ's body and Christ's blood.

At this stage, we must be content with only the simplest statement of the meaning of, and distinction between substance and accidents, without which we should make nothing at all of transubstantiation. We shall concentrate upon bread, reminding ourselves once again that what is said applies in principle to wine as well.

We look at the bread the priest uses in the Sacrament. It is white, round, soft. The whiteness is not the bread, it is simply a quality that the bread has; the same is true of the roundness and the softness. There is something there that has these and other properties, qualities, attributes- the philosophers call all of them accidents. Whiteness and roundness we see; softness brings in the sense of touch. We might smell bread, and the smell of new bread is wonderful, but once again the smell is not the bread, but simply a property. The something which has the whiteness, the softness, the roundness, has the smell; and if we try another sense, the sense of taste, the same something has that special effect upon our palate.

In other words, whatever the senses perceive-even with the aid of those instruments men are forever inventing to increase the reach of the senses- is always of this same sort, a quality, a property, an attribute; no sense perceives the something which has all these qualities, which is the thing itself. This something is what the philosophers call substance; the rest are accidents which it possesses. Our senses perceive accidents; only the mind knows the substance. This is true of bread, it is true of every created thing. Left to itself, the mind assumes that the substance is that which, in all its past experience, has been found to have that particular group of accidents. But in these two instances, the bread and wine of the Eucharist, the mind is not left to itself. By the revelation of Christ it knows that the substance has been changed, in the one case into the substance of his body, in the other into the substance of his blood.

The senses can no more perceive the new substance resulting from the consecration than they could have perceived the substance there before. We cannot repeat too often that senses can perceive only accidents, and consecration changes only the substance. The accidents remain in their totality-for example, that which was wine and is now Christ's blood still has the smell of wine, the intoxicating power of wine. One is occasionally startled to find some scientist claiming to have put all the resources of his laboratory into testing the consecrated bread; he announces triumphantly that there is no change whatever, no difference between this and any other bread. We could have told him that, without the aid of any instrument. For all that instruments can do is to make contact with the accidents, and it is part of the doctrine of transubstantiation that the accidents undergo no change whatever. If our scientist had announced that he had found a change, that would be really startling and upsetting.

The accidents, then, remain; but not, of course, as accidents of Christ's body. It is not his body which has the whiteness and the roundness and the softness. The accidents once held in existence by the substance of bread, and those others once held in existence by the substance of wine, are now held in existence solely by God's will to maintain them.

What of Christ's body, now sacramentally present? We must leave the philosophy of this for a later stage in our study. All we shall say here is that his body is wholly present, though not (so St. Thomas among others tells us) extended in space. One further element in the doctrine of the Real Presence needs to be stated: Christ's body remains in the communicant as long as the accidents remain themselves. Where, in the normal action of our bodily processes, they are so changed as to be no longer accidents of bread or accidents of wine, the Real Presence in us of Christ's own individual body ceases. But we live on in his Mystical Body.

This very sketchy outline of the doctrine of transubstantiation is almost pathetic. But like so much in this book, what is here is only a beginning; you have the rest of life before you.


http://www.ewtn.com/faith/teachings/eucha4.htm

by Frank J. Sheed

The Blessed Eucharist is the Sacrament. Baptism exists for it, all the others are enriched by it. The whole being is nourished by it. It is precisely food, which explains why it is the one sacrament meant to be received daily. Without it, one petition in the Our Father-"Give us this day our daily bread"-lacks the fullness of its meaning.

Early in his ministry, as St. John tells us (ch 6), Our Lord gave the first promise of it. He had just worked what is probably the most famous of his miracles, the feeding of the five thousand. The next day, in the synagogue at Capernaum on the shore of the sea of Galilee, Our Lord made a speech which should be read and reread. Here we quote a few phrases: "I am the Bread of Life"; "I am the Living Bread, which came down from heaven. If any man eat of this bread, he shall live forever: and the bread that I will give, is my flesh for the life of the world"; "He that eats my flesh, and drinks my blood, has everlasting life: and I will raise him up in the last day. For my flesh is meat indeed: and my blood is drink indeed. He that eats my flesh, and drinks my blood, abides in me, and I in him"; "He that eats me shall live by me."

He saw that many of his own disciples were horrified at what he was saying. He went on: "It is the spirit that quickens: the flesh profits nothing." We know what he meant: in saying they must eat his flesh, he did not mean dead flesh but his body with the life in it, with the living soul in it. In some way he himself, living, was to be the food of their soul's life. Needless to say, all this meant nothing whatever to those who heard it first. For many, it was the end of discipleship. They simply left him, probably thinking that for a man to talk of giving them his flesh to eat was mere insanity. When he asked the Apostles if they would go too, Peter gave him one of the most moving answers in all man's history: "Lord, to whom shall we go?" He had not the faintest idea of what it all meant; but he had a total belief in the Master he had chosen and simply hoped that some day it would be made plain.

There is no hint that Our Lord ever raised the matter again until the Last Supper. Then his meaning was most marvellously made plain. What he said and did then is told us by Matthew, Mark, and Luke; and St. Paul tells it to the Corinthians (1 Cor 10 and 11). St. John, who gives the longest account of the Last Supper, does not mention the institution of the Blessed Eucharist; his Gospel was written perhaps thirty years after the others, to be read in a church which had been receiving Our Lord's body and blood for some sixty years. What he had provided is the account we have just been considering of Our Lord's first promise.

Here is St. Matthew's account of the establishment: "Jesus took bread, and blessed, and broke: and gave to his disciples, and said, Take ye and eat: This is my body. And taking the chalice he gave thanks: and gave to them, saying: Drink ye all of this. For this is my blood of the New Testament, which shall be shed for many unto remission of sins."

Since they deal with the food of our life, we must examine these words closely. What we are about to say of "This is my body" will do for "This is my blood" too. The word is need not detain us. There are those, bent upon escaping the plain meaning of the words used, who say that the phrase really means "This represents my body." It sounds very close to desperation! No competent speaker would ever talk like that, least of all Our Lord, least of all then. The word this, deserves a closer look. Had he said, "Here is my body," he might have meant that, in some mysterious way, his body was there as well as, along with, the bread which seems so plainly to be there. But he said, "This is my body"-this which I am holding, this which looks like bread but is not, this which was bread before I blessed it, this is now my body. Similarly this, which was wine, which still looks like wine, is not wine. It is now my blood.

Every life is nourished by its own kind-the body by material food, the intellect by mental food. But the life we are now concerned with is Christ living in us; the only possible food for it is Christ. So much is this so that in our own day you will scarcely find grace held to be Christ's life in us unless the Eucharist is held to be Christ himself.

What Our Lord was giving us was a union with himself closer than the Apostles had in the three years of their companionship, than Mary Magdalen had when she clung to him after his Resurrection. Two of St. Paul's phrases, from 1 Corinthians 11 and 10, are specially worth noting:

"Whosoever shall eat this bread, or drink the chalice of the Lord unworthily, shall be guilty of the body and of the blood of the Lord"; and "We, being many, are one bread, one body, all that partake of one bread"- a reminder that the Eucharist is not only for each man's soul but for the unity of the Mystical Body.

I can see why a Christian might be unable to bring himself to believe it, finding it beyond his power to accept the idea that a man can give us his flesh to eat. But why should anyone to escape the plain meaning of the words?

For the Catholic nothing could be simpler. Whether he understands or not, he feels safe with Peter in the assurance that he who said he would give us his body to eat had the words of eternal life. Return again to what he said. The bread is not changed into the whole Christ, but into his body; the wine is not changed into the whole Christ, but into his blood. But Christ lives, death has no more dominion over him. The bread becomes his body, but where his body is, there he is; the wine becomes his blood but is not thereby separated from his body, for that would mean death; where his blood is, he is. Where either body or blood is, there is Christ, body and blood, soul and divinity. That is the doctrine of the Real Presence.

http://www.ewtn.com/faith/teachings/eucha3.htm

Quote from: TUBAGBOHOL.com on January 16, 2012, 01:18:29 PM
What Happens During a Kiss?

The hypothalamus, pons, medulla, and the associated limbic system is initiated. First comes the kiss, second comes the touch, third comes the rush to find a bed, and a las, na hilak si inday kai nabuntisan ni ondoy!

How powerful a kiss truly is.

Medical Note: During a kiss, two people may exchange a virus called EBV (epstein barr virus) , which is responsible for causing mononucleosis. Patients experience acute lymphodenopathy, fever, soar throat, high fever, nausea.

Catholic Spirit, June 2010, In Our World


By Mary P. Walker
Senior Correspondent



Jesuit Father Mitch Pacwa demonstrated his academic side when he spoke to a crowd of approximately 500 at St. Mary Catholic Center at Texas A&M University on April 23. Pacwa is best known as TV host of Eternal World Television Network (EWTN) “Live” and “Threshold of Hope.” The presentation was titled “Relativism and her Three Ugly Sisters” and was sponsored by the Catholic Students Association, a university-recognized organization representing 13,000 Catholic students.
“We have been at a cultural crossroads for a long time,” said Father Pacwa. He explained that relativism and the “ugly sisters” of individualism, pluralism and multiculturalism are trends in our culture to remove the evidence of our Christian roots and the influence of Christianity in the U.S. and western society.
According to Father Pacwa, the first “ugly sister,” individualism, is the idea that the individual is more important than any community or group. It exaggerates the importance of personal rights and freedom to the extent that “no community has the right to tell the individual what to do.” This viewpoint conflicts with the truth that each person is created in the image and likeness of God, and the community has a vital role in ensuring that the dignity of each person is honored. Individualism is what allows the acceptance of abortion as a legal and personal choice, he said.
The second “ugly sister” is pluralism. Father Pacwa described pluralism as individuals joining together to form special interest groups whose agendas have priority over just about everything else. Rather than engaging in reasoned discussion with others who have different points of view, those in the group often claim to be “victims,” and those who disagree are seen as oppressors. For example, upholding the Christian understanding of marriage can be labeled as “homophobic,” he said.
When discussing the third “ugly sister” of multiculturalism, Father Pacwa was careful to distinguish it from cultural diversity. Cultural diversity is the appreciation of the different heritages that make up America’s melting pot, but with the underlying premise that we are united with common national values. This understanding fosters patriotism, respect for the law and a willingness to die to protect others.
In contrast, multiculturalism proposes that all manifestations of culture are equally valid and should be tolerated. Society becomes divided into subgroups that preserve their separation, compete with each other, and do not wish to identify with a shared American experience. The result is a loss of appreciation for the cultural achievements of America and a growing ignorance of our historical origins. An example is the “watering down” of the understanding of the influence of theological thought in the establishment of our country.
Pacwa said relativism is the umbrella that shields these “ugly sisters” from the challenges of reason and logic. Pope Benedict XVI has warned against the philosophy of relativism, which proposes that every idea is equally valid, there is no absolute truth, and people are free to define their own personal truths. Therefore, if each person is free to define what is true, there is no standard to judge “good” and “evil.” In addition, if truth is relative, then honesty is irrelevant because you cannot challenge what another defines as truth.
Relativism can make public discourse impossible because there is no common basis for truth or agreement on common values. Father Pacwa concluded, “Ultimately a relativistic society must become a society where might makes right.” That is, because there is no agreement on moral values, people impose their will on others through power, deceit, inducement of feelings of guilt or fraud.
After painting a bleak picture of contemporary society and its move toward secular atheism, Father Pacwa assured the audience that Catholics have a preeminent role in countering relativism and the “ugly sisters.” First, Catholics have the truth, which is the person of Jesus Christ. This truth is the foundation we can cling to when we are tempted by these cultural trends.
Second, as the oldest and most experienced Christian faith, Catholicism has grappled with many moral issues throughout the years.
“We Catholics have a long and profound tradition of thinking,” Father Pacwa said. He believes we need to put our system of moral thought and reasoning to the service of our country with an attitude of humble responsibility.
Because God created each of us in his image, we have the responsibility of standing up for the truth by upholding and protecting the dignity of all.
“We can show the relativists how to be tolerant,” said Father Pacwa.
In addition, by sheer numbers, Catholics can be a powerful force for change. There are by far more Catholics, practicing and non-practicing, than any other organized religion. Acknowledging that many Catholics do not practice their faith or even know what the church teaches, Father Pacwa encouraged the audience to become informed so that they can counter these cultural trends with alternatives grounded in accurate history, logic, reason and the riches of our faith. This will bring holiness and goodness to our culture, he said.
Chris Smith, who recently graduated from Texas A&M University, found Father Pacwa’s message both enlightening and as a call to action.
“He brought a new perspective of thinking to St. Mary’s. He challenged us as students to use our intellect and to dive deep into the roots of relativism.”
Christine Williams, a senior, agreed, “He was a captivating speaker. I learned things about church history that I never knew I was missing.”

In relativism, it is possible to defend something that is "wrong". Sometimes, some people are able to make something "wrong" appear "acceptable" or "correct".

A missionary priest (a Filipino)

The beautiful faces of the missionaries... 

Quote from: Lorenzo on January 11, 2012, 12:44:19 PM
In Absolute Relativism you’ll learn:

    * Why relativism inherently contradicts its own claims.
    * What makes it one of the worst ideas in the history of ideas.
    * How relativism has a direct influence on the morals and virtues of a nation.
    * Why relativism doesn’t even work “on the ground” in “real life.”
    * Who relativism has hurt in history â€" and who it continues to hurt today.
    * How relativism is counterproductive to the true practice of tolerance in society.
    * Why religion â€" which makes claims to absolute truth â€" is finally more tolerant than relativism.
    * What Christianity has almost singlehandedly done to foster true tolerance in the world.
    * How all laws legislate morality and all relativists are lying when they say otherwise!
    * Why Jesus was anything but a relativist in his approach to sinners.
    * How the so-called impasse between religion and science is for the most part a myth.
    * What the true meaning of “open-minded” means â€" it’s not what you think!
    * Why, ultimately, relativism is a step backwards in true human progress.

The Glorificamus Society seeks to answer the call of His Holiness Pope Benedict XVI (both as Pope and cardinal) for a return to a greater sense of reverence, mystery, beauty and sacredness in the celebration of Holy Mass. In the Ordinary/Modern Form of the one Roman Rite (the Novus Ordo), we implement the Church’s teaching about Latin, Gregorian chant and “ad orientem” posture, promoting the celebration of the Catholic Mass in a way that more closely follows the teachings of the Second Vatican Council in its document Sacrosanctum Concilium. We also promote the celebration of the Extraordinary/Classical Form of the one Roman Rite (often called the “Tridentine” or “Traditional Latin Mass”), of which Pope Benedict has said: “what earlier generations held as sacred, remains sacred and great for us too…It behoves all of us to preserve the riches which have developed in the Church’s faith and prayer, and to give them their proper place.” On 7 July 2007, Pope Benedict XVI released his Apostolic Letter and Motu Proprio liberalising the Classical Roman Rite of the Sacraments in accordance with the Roman Missal of 1962, the so called Missal of Blessed John XXIII.

http://glorificamus.blogspot.com/

Will you come and follow me if I but call your name?
Will you go where you don't know and never be the same?
Will you let my love be shown? Will you let my name be known,
will you let my life be grown in you and you in me?

Will you leave yourself behind if I but call your name?
Will you care for cruel and kind and never be the same?
Will you risk the hostile stare should your life attract or scare?
Will you let me answer prayer in you and you in me?

Will you let the blinded see if I but call your name?
Will you set the prisoners free and never be the same?
Will you kiss the leper clean and do such as this unseen,
and admit to what I mean in you and you in me?

Will you love the "you" you hide if I but call your name?
Will you quell the fear inside and never be the same?
Will you use the faith you've found to reshape the world around,
through my sight and touch and sound in you and you in me?

Lord your summons echoes true when you but call my name.
Let me turn and follow you and never be the same.
In Your company I'll go where Your love and footsteps show.
Thus I'll move and live and grow in you and you in me.

http://www.youtube.com/watch?v=IdNTaY39dBM#ws

http://www.youtube.com/watch?v=P8lOfMjtxdE#

How beautiful thou art, O Blessed, Holy Santo Nino de Cebu, the Child Jesus....Kaluoyan kami tanan nimo,....

Pit Senyor Santo Nino!

Viva Senyor Santo Nino! Viva! Viva! Viva!

Quote from: hubag bohol on January 15, 2012, 07:10:54 AM

http://kabyahe.wordpress.com/

Beautiful! Pit Senyor!

Quote from: ms da binsi on November 16, 2011, 07:14:54 AM
murag ang mga socialist countries na lang ang wa maapektohi...

Correction, all of them are affected. The Eurozone, a socialist creation, is in the verge of collapse. This month alone, France was downgraded to a 2nd tier economic state due to its plummeting national economic performance. This leaves Germany to bear the full burden, which will only lead to a vicious domestic political situation in Germany.

Tsk tsk tsk!

http://www.youtube.com/watch?v=QgE4X2qrATs#

http://www.youtube.com/watch?v=2-lrsfAmIgs#

tsk tsk tsk!

Happy Fiesta 2012 !!

Viva Senyor Santo Nino! Viva! Viva! Viva!

Viva Valencia! Viva! Viva! Viva!

Quote from: Vistabel on January 15, 2012, 03:25:28 AM
Si Abraham or Ibrahim ang common Father (founder) niining tulo ka tinuuhan.
ang naka lain niining tulo mao ni,
1. sa Judaism si Moises ang propheta, Torah of Moises ang holy book. (old testament)
2. sa Christianity si Jesus ang propheta, Bible / Gospel of Jesus ang holy book. (old testament & new testament or gospel of Jesus)
3. sa Islam si Mohammad ang propheta, holy Quran of Mohammad ang holy book.  (new testament or Gospel of Jesus & the Quran)

may dalawa pang holy books nauna pa tatlong religions na Judaism, Christianity ug Islam, iwan ko kong ano ang pangalan sa kanilang religion sa una ..
1. Scroll of Abraham
2. Psalms of david

Yes, you are right, Vistabel, that the common patrilineal link is Abraham (Avraham, Ibrahim). As written in the Tanakh (Hebrew Holy Scriptures) and as reiterated in the Old Testament, Abraham and Sarah's natural son was Isaac, from whom the children of Israel would come from, and from whom, Christ Jesus would come out of.

The difference here is that while both Old Testament and the Tanakh claim that Abraham (Avraham) offered Isaac as a sacrifice, which GOD issued to test the faith of Abraham (Avraham). In the Q'uran, however, it is not Isaac who is offered as sacrifice, but it was Ishmael. This is a significant difference.

Old Testament and Tanakh claim that Ishmael was indeed the son of Abraham (Avraham), however, was not the product between Abraham and Sarah, but rather, was the product of Abraham and Hagar, the handmaiden of Sarah.

Isaac is the legitimate son of Abraham (Avraham), whilst Ishmael is the illegitimate son of Abraham (Avraham).

bwahahahahaha!

Kuyawa sa ilaga....

Yes , indeed, Love does make the world go round. And sometimes, naay pod gamay mo gawas...

si JOHNNY taga BOHOL nibalhin ug sa CEBU na siya nag eskwela...

maestro: ok class today we used "AMONG" in a sentence...ikaw TEBAN used AMONG in a sentence.
teban: AMONG the flowers i like sampaguita is the best.
maestro: very good, ikaw makoy used AMONG in a sentence.
makoy: AMONG the animals the carabao is the best.
maestro: very good! ikaw JOHNNY used AMONG in a sentence.
johnny: (nakuratan): ha? unsa to sir?
maestro: natulog diay ka johnny? used AMONG in a sentence!!
johnny:AMONG....AMONG...AMONG to sir no? AMONG KAMOTE SA BOHOL GIBOKBOK!

bata: ayo! palit kog babolgam!
tindero: wala mi babolgam..
bata: ayo palit kog babolgam!
tindero: wala lagi mi babolgam!!
bata: ayo! palit kog babolgam!
tindero: wala lagi mi babolgam! pusilon tika ron!

the next day..

bata:ayoo! naa moy pusil?!
tindero: wala.
bata: palit kog babolgam!!!




bwahahahaha !   

1 rat: ako ang pinakaisug diri! kabaw bamo nga mahurot nako ang cheese bisag ang kadakon ana kay usa ka building???
2 rat: aw mao rana? kabaw baka nga ang lason para sa ilaga himuon rana nakog wine?
3 rat: ahh! isoga diay nila oh!!! sige do adto sa ko...
2 rat: asa man ka?
3 rat: mang rape sa kog iring...



bwahahaha ! 

Airforce: "No guts, No glory!"
Marines: "No retreat, No surrender!"
Army: "No pain, No gain!"
Naks ayaw patalo ang Security Guards: "No I.D, No entry!"

Hear, my son, your father’s instruction, and forsake not your mother’s teaching,  for they are a graceful garland for your head and pendants for your neck.

-Proverbs 1:8-9

Honor widows who are truly widows.  But if a widow has children or grandchildren, let them first learn to show godliness to their own household and to make some return to their parents, for this is pleasing in the sight of God.

-1 Timothy 5:3-4

[New Testament]

What accord has Christ with Belial? Or what portion does a believer share with an unbeliever?
What agreement has the temple of God with idols? For we are the temple of the living God;
as God said, “I will make my dwelling among them and walk among them, and I will be their God,
and they shall be my people.

Therefore go out from their midst,
and be separate from them, says the Lord,
and touch no unclean thing;
then I will welcome you.

2 Corinthians 6: 15-17

[New Testament]


Do not be bound together with unbelievers; for what partnership have righteousness and lawlessness, or what fellowship has light with darkness?
-2 Corinthians 6:14

[Old Testament]

Furthermore, you shall not intermarry with [foriegn sons and daughters]; you shall not give your daughters to their sons, nor shall you take their daughters for your sons. For they will turn your sons away from following Me to serve other gods; then the anger of the LORD will be kindled against you.
- Deuteronomy 7:3-4

Ingon ang Ginoong Hesukristo: "Siya nga dili dapig kanako, batok kanako; ug siya nga magapanghipos nga dili uban kanako, nagapatibulaag."
-Luke 11 : 23

Radio Vatican- “Stand up and go; your faith has saved you” (Lk 17:19), this is the theme of Pope Benedict XVI’s Message for the 20th World Day of the Sick, published Tuesday. Below the full text of the Holy Father’s message:


Dear Brothers and Sisters,

On the occasion of the World Day of the Sick, which we will celebrate on 11 February 2012, the Memorial of Our Lady of Lourdes, I wish to renew my spiritual closeness to all sick people who are in places of care or are looked after in their families, expressing to each one of them the solicitude and the affection of the whole Church. In the generous and loving welcoming of every human life, above all of weak and sick life, a Christian expresses an important aspect of his or her Gospel witness, following the example of Christ, who bent down before the material and spiritual sufferings of man in order to heal them.

1. This year, which involves the immediate preparations for the Solemn World Day of the Sick that will be celebrated in Germany on 11 February 2013 and will focus on the emblematic Gospel figure of the Good Samaritan (cf. Lk 10:29-37), I would like to place emphasis upon the “sacraments of healing”, that is to say upon the sacrament of Penance and Reconciliation and that of the Anointing of the Sick, which have their natural completion in Eucharistic Communion.

The encounter of Jesus with the ten lepers, narrated by the Gospel of Saint Luke (cf. Lk 17:11-19), and in particular the words that the Lord addresses to one of them, “Stand up and go; your faith has saved you” (v. 19), help us to become aware of the importance of faith for those who, burdened by suffering and illness, draw near to the Lord. In their encounter with him they can truly experience that he who believes is never alone! God, indeed, in his Son, does not abandon us to our anguish and sufferings, but is close to us, helps us to bear them, and wishes to heal us in the depths of our hearts (cf. Mk 2:1-12).

The faith of the lone leper who, on seeing that he was healed, full of amazement and joy, and unlike the others, immediately went back to Jesus to express his gratitude, enables us to perceive that reacquired health is a sign of something more precious than mere physical healing, it is a sign of the salvation that God gives us through Christ; it finds expression in the words of Jesus: your faith has saved you. He who in suffering and illness prays to the Lord is certain that God’s love will never abandon him, and also that the love of the Church, the extension in time of the Lord’s saving work, will never fail. Physical healing, an outward expression of the deepest salvation, thus reveals the importance that man â€" in his entirety of soul and body â€" has for the Lord. Each sacrament, for that matter, expresses and actuates the closeness of God himself, who, in an absolutely freely-given way, “touches us through material things … that he takes up into his service, making them instruments of the encounter between us and himself” (Homily, Chrism Mass, 1 April 2010). “The unity between creation and redemption is made visible. The sacraments are an expression of the physicality of our faith, which embraces the whole person, body and soul” (Homily, Chrism Mass, 21 April 2011).

The principal task of the Church is certainly proclaiming the Kingdom of God, “But this very proclamation must be a process of healing: ‘bind up the broken-hearted’ (Is 61:1)” (ibid.), according to the charge entrusted by Jesus to his disciples (cf. Lk 9:1-2; Mt 10:1,5-14; Mk 6:7-13). The tandem of physical health and renewal after lacerations of the soul thus helps us to understand better the “sacraments of healing”.

2. The sacrament of Penance has often been at the centre of the reflection of the Church’s Pastors, specifically because of its great importance in the journey of Christian life, given that “The whole power of the sacrament of Penance consists in restoring us to God’s grace, and joining with him in an intimate friendship” (Catechism of the Catholic Church, 1468). The Church, in continuing to proclaim Jesus’ message of forgiveness and reconciliation, never ceases to invite the whole of humanity to convert and to believe in the Gospel. She makes her own the call of the Apostle Paul: “So we are ambassadors for Christ, as if God were appealing through us. We implore you on behalf of Christ, be reconciled to God” (2 Cor 5:20). Jesus, during his life, proclaimed and made present the mercy of the Father. He came not to condemn but to forgive and to save, to give hope in the deepest darkness of suffering and sin, and to give eternal life; thus in the sacrament of Penance, in the “medicine of confession”, the experience of sin does not degenerate into despair but encounters the Love that forgives and transforms (cf. John Paul II, Post-Synodal Apostolic Exhortation Reconciliatio et Paenitentia, 31).

God, “rich in mercy” (Eph 2:4), like the father in the Gospel parable (cf. Lk 15:11-32), does not close his heart to any of his children, but waits for them, looks for them, reaches them where their rejection of communion imprisons them in isolation and division, and calls them to gather around his table, in the joy of the feast of forgiveness and reconciliation. A time of suffering, in which one could be tempted to abandon oneself to discouragement and hopelessness, can thus be transformed into a time of grace so as to return to oneself, and like the prodigal son of the parable, to think anew about one’s life, recognizing its errors and failures, longing for the embrace of the Father, and following the pathway to his home. He, in his great love, always and everywhere watches over our lives and awaits us so as to offer to every child that returns to him the gift of full reconciliation and joy.

3. From a reading of the Gospels it emerges clearly that Jesus always showed special concern for sick people. He not only sent out his disciples to tend their wounds (cf. Mt 10:8; Lk 9:2; 10:9) but also instituted for them a specific sacrament: the Anointing of the Sick. The Letter of James attests to the presence of this sacramental act already in the first Christian community (cf. 5:14-16): by the Anointing of the Sick, accompanied by the prayer of the elders, the whole of the Church commends the sick to the suffering and glorified Lord so that he may alleviate their sufferings and save them; indeed she exhorts them to unite themselves spiritually to the passion and death of Christ so as to contribute thereby to the good of the People of God.

This sacrament leads us to contemplate the double mystery of the Mount of Olives, where Jesus found himself dramatically confronted by the path indicated to him by the Father, that of his Passion, the supreme act of love; and he accepted it. In that hour of tribulation, he is the mediator, “bearing in himself, taking upon himself the sufferings and passion of the world, transforming it into a cry to God, bringing it before the eyes and into the hands of God and thus truly bringing it to the moment of redemption” (Lectio Divina, Meeting with the Parish Priests of Rome, 18 February 2010). But “the Garden of Olives is also the place from which he ascended to the Father, and is therefore the place of redemption … This double mystery of the Mount of Olives is also always ‘at work’ within the Church’s sacramental oil … the sign of God’s goodness reaching out to touch us” (Homily, Chrism Mass, 1 April 2010). In the Anointing of the Sick, the sacramental matter of the oil is offered to us, so to speak, “as God’s medicine … which now assures us of his goodness, offering us strength and consolation, yet at the same time points beyond the moment of the illness towards the definitive healing, the resurrection (cf. Jas 5:14)” (ibid.).

This sacrament deserves greater consideration today both in theological reflection and in pastoral ministry among the sick. Through a proper appreciation of the content of the liturgical prayers that are adapted to the various human situations connected with illness, and not only when a person is at the end of his or her life (cf. Catechism of the Catholic Church, 1514), the Anointing of the Sick should not be held to be almost “a minor sacrament” when compared to the others. Attention to and pastoral care for sick people, while, on the one hand, a sign of God’s tenderness towards those who are suffering, on the other brings spiritual advantage to priests and the whole Christian community as well, in the awareness that what is done to the least, is done to Jesus himself (cf. Mt 25:40).

4. As regards the “sacraments of healing”, Saint Augustine affirms: “God heals all your infirmities. Do not be afraid, therefore, all your infirmities will be healed … You must only allow him to cure you and you must not reject his hands” (Exposition on Psalm 102, 5; PL 36, 1319-1320). These are precious instruments of God’s grace which help a sick person to conform himself or herself ever more fully to the mystery of the death and resurrection of Christ. Together with these two sacraments, I would also like to emphasize the importance of the Eucharist. Received at a time of illness, it contributes in a singular way to working this transformation, associating the person who partakes of the Body and Blood of Christ to the offering that he made of himself to the Father for the salvation of all. The whole ecclesial community, and parish communities in particular, should pay attention to guaranteeing the possibility of frequently receiving Holy Communion, to those people who, for reasons of health or age, cannot go to a place of worship. In this way, these brothers and sisters are offered the possibility of strengthening their relationship with Christ, crucified and risen, participating, through their lives offered up for love of Christ, in the very mission of the Church. From this point of view, it is important that priests who offer their discreet work in hospitals, in nursing homes and in the homes of sick people, feel they are truly “’ministers of the sick’, signs and instruments of Christ's compassion who must reach out to every person marked by suffering” (Message for the XVIII World Day of the Sick, 22 November 2009).

Becoming conformed to the Paschal Mystery of Christ, which can also be achieved through the practice of spiritual Communion, takes on a very particular meaning when the Eucharist is administered and received as Viaticum. At that stage in life, these words of the Lord are even more telling: “Whoever eats my flesh and drinks my blood has eternal life, and I will raise him on the last day” (Jn 6:54). The Eucharist, especially as Viaticum, is â€" according to the definition of Saint Ignatius of Antioch â€" “medicine of immortality, the antidote for death” (Letter to the Ephesians, 20: PG 5, 661); the sacrament of the passage from death to life, from this world to the Father, who awaits everyone in the celestial Jerusalem.

5. The theme of this Message for the Twentieth World Day of the Sick, “Stand up and go; your faith has saved you”, also looks forward to the forthcoming Year of Faith which will begin on 11 October 2012, a propitious and valuable occasion to rediscover the strength and beauty of faith, to examine its contents, and to bear witness to it in daily life (cf. Apostolic Letter Porta Fidei, 11 October 2011). I wish to encourage sick people and the suffering always to find a safe anchor in faith, nourished by listening to the Word of God, by personal prayer and by the sacraments, while I invite pastors to be increasingly ready to celebrate them for the sick. Following the example of the Good Shepherd and as guides of the flocks entrusted to them, priests should be full of joy, attentive to the weakest, the simple and sinners, expressing the infinite mercy of God with reassuring words of hope (cf. Saint Augustine, Letter 95, 1: PL 33, 351-352).

To all those who work in the field of health, and to the families who see in their relatives the suffering face of the Lord Jesus, I renew my thanks and that of the Church, because, in their professional expertise and in silence, often without even mentioning the name of Christ, they manifest him in a concrete way (cf. Homily, Chrism Mass, 21 April 2011).

To Mary, Mother of Mercy and Health of the Sick, we raise our trusting gaze and our prayer; may her maternal compassion, manifested as she stood beside her dying Son on the Cross, accompany and sustain the faith and the hope of every sick and suffering person on the journey of healing for the wounds of body and spirit!

I assure you all of a remembrance in my prayers, and I bestow upon each one of you a special Apostolic Blessing.

http://www.austindiocese.org/newsletter_article_view.php?id=4952

Catholic Spirit, June 2010, In Our World


By Mary P. Walker
Senior Correspondent



Jesuit Father Mitch Pacwa demonstrated his academic side when he spoke to a crowd of approximately 500 at St. Mary Catholic Center at Texas A&M University on April 23. Pacwa is best known as TV host of Eternal World Television Network (EWTN) “Live” and “Threshold of Hope.” The presentation was titled “Relativism and her Three Ugly Sisters” and was sponsored by the Catholic Students Association, a university-recognized organization representing 13,000 Catholic students.
“We have been at a cultural crossroads for a long time,” said Father Pacwa. He explained that relativism and the “ugly sisters” of individualism, pluralism and multiculturalism are trends in our culture to remove the evidence of our Christian roots and the influence of Christianity in the U.S. and western society.
According to Father Pacwa, the first “ugly sister,” individualism, is the idea that the individual is more important than any community or group. It exaggerates the importance of personal rights and freedom to the extent that “no community has the right to tell the individual what to do.” This viewpoint conflicts with the truth that each person is created in the image and likeness of God, and the community has a vital role in ensuring that the dignity of each person is honored. Individualism is what allows the acceptance of abortion as a legal and personal choice, he said.
The second “ugly sister” is pluralism. Father Pacwa described pluralism as individuals joining together to form special interest groups whose agendas have priority over just about everything else. Rather than engaging in reasoned discussion with others who have different points of view, those in the group often claim to be “victims,” and those who disagree are seen as oppressors. For example, upholding the Christian understanding of marriage can be labeled as “homophobic,” he said.
When discussing the third “ugly sister” of multiculturalism, Father Pacwa was careful to distinguish it from cultural diversity. Cultural diversity is the appreciation of the different heritages that make up America’s melting pot, but with the underlying premise that we are united with common national values. This understanding fosters patriotism, respect for the law and a willingness to die to protect others.
In contrast, multiculturalism proposes that all manifestations of culture are equally valid and should be tolerated. Society becomes divided into subgroups that preserve their separation, compete with each other, and do not wish to identify with a shared American experience. The result is a loss of appreciation for the cultural achievements of America and a growing ignorance of our historical origins. An example is the “watering down” of the understanding of the influence of theological thought in the establishment of our country.
Pacwa said relativism is the umbrella that shields these “ugly sisters” from the challenges of reason and logic. Pope Benedict XVI has warned against the philosophy of relativism, which proposes that every idea is equally valid, there is no absolute truth, and people are free to define their own personal truths. Therefore, if each person is free to define what is true, there is no standard to judge “good” and “evil.” In addition, if truth is relative, then honesty is irrelevant because you cannot challenge what another defines as truth.
Relativism can make public discourse impossible because there is no common basis for truth or agreement on common values. Father Pacwa concluded, “Ultimately a relativistic society must become a society where might makes right.” That is, because there is no agreement on moral values, people impose their will on others through power, deceit, inducement of feelings of guilt or fraud.
After painting a bleak picture of contemporary society and its move toward secular atheism, Father Pacwa assured the audience that Catholics have a preeminent role in countering relativism and the “ugly sisters.” First, Catholics have the truth, which is the person of Jesus Christ. This truth is the foundation we can cling to when we are tempted by these cultural trends.
Second, as the oldest and most experienced Christian faith, Catholicism has grappled with many moral issues throughout the years.
“We Catholics have a long and profound tradition of thinking,” Father Pacwa said. He believes we need to put our system of moral thought and reasoning to the service of our country with an attitude of humble responsibility.
Because God created each of us in his image, we have the responsibility of standing up for the truth by upholding and protecting the dignity of all.
“We can show the relativists how to be tolerant,” said Father Pacwa.
In addition, by sheer numbers, Catholics can be a powerful force for change. There are by far more Catholics, practicing and non-practicing, than any other organized religion. Acknowledging that many Catholics do not practice their faith or even know what the church teaches, Father Pacwa encouraged the audience to become informed so that they can counter these cultural trends with alternatives grounded in accurate history, logic, reason and the riches of our faith. This will bring holiness and goodness to our culture, he said.
Chris Smith, who recently graduated from Texas A&M University, found Father Pacwa’s message both enlightening and as a call to action.
“He brought a new perspective of thinking to St. Mary’s. He challenged us as students to use our intellect and to dive deep into the roots of relativism.”
Christine Williams, a senior, agreed, “He was a captivating speaker. I learned things about church history that I never knew I was missing.”

Quote from: bolanon kaaju on January 14, 2012, 11:08:15 AM
debating about religion and who is right is counter productive since every proponent or believer will always assert the superiority of his faith over the other. but as our Lord said: a good tree cannot bear a bad fruit, a bad tree cannot bear a good fruit. naay pod tay giingon sa bisaya : ang manga dili mamunga ug santol. so kung maayo kang tawo dili ka mobuhat ug dautan. ang isalam karon wa na mohimo ug kapareho sa ilang gipamuhat sa una nga pamatyon ang dili modawat sa ilang religion kay nakita nila nga kung molabay silag bato puthaw ang ibalik ug labay sa ila. pero sa nahitabo karon bahin aning AL QAUEDA nga movement nila gusto nila nga ibalik ning ilang BARBARIC nga pamaagi sa pagconverter sa mga ilang gitawag ug INFIDELS...ug mao ni mahitabo mao ni karon ang atong tawgon ug ARMAGGEDON....

Thank you for sharing with us your view, bai.

hangtod mo mata ang iring. bantay ka langgam! kan-on gajud ka ni inday iring 'ron!

Quote from: TUBAGBOHOL.com on January 14, 2012, 07:50:18 AM
Mrs. Tanoy is a very kuripot Ilocana. When her husband died, she inquired with the newspaper, asking the price for the obituary. The ad taker said: "300 pesos for 5 words." She said: "Pwede ba 2 words lang? "Tanoy dead"" Ad taker: "No mam. 5 words is the minimum." After thinking for a while, Mrs. Tanoy said: "Ok, para sulit, ilagay mo, "TANOY DEAD, TOYOTA FOR SALE "

bwahahahaha!

ps. ingon kono pod ang mga sigbuanon og ang mga ilongo nga "kuripot" daw ang bol-anon. tinuod ba ni?

Quote from: TUBAGBOHOL.com on January 14, 2012, 07:24:37 AM
AMO: inday, bumili ka nga ng mga isda... ay oo nga pala, ingglesera ka na ngayon, 'would you please buy many fishes for our this week's meals?'

INDAY: judging by your statement, i believe you meant a variety of fish. The term 'Fishes', although rarely and even errorneously used, connotes a plethora or an array of different kinds of the aforementioned gilled aquatic creatures. But the more pressing question before i traverse the road to the wet market would be: what type of fish? Fillet or not? Frozen or just right smack the day's catch? (pauses) ahh... by manner of careful extrapolation, given the meager budget afforded my office and this household's quasi-peasant middle class taste, i assume i will source the staple 'Ga-Lewng-Gong' . am i correct?

AMO: leche ka!!

INDAY: you meant the freshwater milkfish? then 'Ba-Ngooz' it shall be, yes?

bwahahahahaha!