Msgr. Teofilo Camomot

Credits to the Daughters of St. Teresa: http://www.dst.ph/biography/

We hope that may this article spread knowledge and devotion to Archbishop Teofilo Camomot. 

OUR FOUNDER – ARCH. TEOFILO B. CAMOMOT, D.D.

Bishop Teofilo B. Camomot was born in Cogon, Carcar, Cebu on March 3, 1914 to Luis and Angela Bastida. He was the third child of eight children and was baptized on March 4, 1914 and confirmed on August 22, 1915. He dedicated himself wholeheartedly to his seminary formation at the Seminario de San Carlos in Cebu City. On December 15, 1940, he was ordained a priest and was appointed assistant to different parishes.

In 1943, he was appointed parish priest of Sta. Teresa Parish in Talisay, Cebu. He lived a simple and austere life. Before celebrating mass he visited all the sick parishioners while attending to their needs. On March 26, 1955, he was named Titular bishop of Clisma and auxiliary bishop of Jaro, Iloilo.

In 1959 he became co-adjutor Archbishop (c.i.s.) of Cagayan de Oro and appointed parish priest o fSta. Rita, Balingasag, Misamis Oriental. Here he founded the Carmelite Tertiaries of the Blessed Eucharist (CTOBE), presently, the Daughters of Saint Teresa (DST).
In 1968, he had kidney surgery and had to take rest. He resigned as Co-adjutor Archbishop of Cagayan de Oro on June 16, 1968, went back to Cebu in 1970, and became auxiliary of Julio Cardinal Rosales who appointed him parish priest of El Pardo, Cebu City. On February 19, 1976, he was named parish priest of Carcar, Cebu, his hometown while also serving the archdiocese in other areas of responsibilities. On September 27, 1988, he died on his way back to his parish in a vehicular accident at San Fernando, Cebu.

True to his name, TEOFILO, which means lover of God, he lived all his 74 years on earth serving and loving God and all people particularly the poor, the sick, the homeless, and the suffering.his biography touched other’s lives.

HOLINESS AND CAUSE FOR BEATIFICATION

Cebu archbishop emeritus Ricardo Jamin Vidal announced last October 15, 2010 that the Holy See have approved the opening for the cause of beatification and will pave the way for the examination of the life of Archbishop Camomot. Archbishop Ricardo Cardinal Vidal formed the commission to look into the possibility of beatification last December 27, 2010. Members of the commission are retired Bishop Antonio Ranola, Monsignor Dennis Villarojo, Monsignor Raul Go, Rev. Jasper John Petralba,and Trinidad Calleno.

His simplicity was attested by so many people even fellow prelates. There were many stories about the Archbishop’s Francisan-like poverty. Cardinal Vidal have once told that on one occasion he noticed that Archbishop Camomot was not wearing his pectoral cross, the cross that a bishop wears on his breast. Curious, he asked Monsignor Camomot about it. He made some excuse. Later a priest told theC ardinal that the Archbishop had pawned his cross to give some money to the poor. The Cardinal later gave him a new cross and told him not to give it away.

Vidal said there were several testimonies about Camomot’s bilocation or there were people who would see him present in two places at the same time.

The archbishop himself has signed an affidavit in relation to a witness’ account on this phenomenon where Camomot was sleeping beside him at a meeting of the College of Consultors.
“I have already authenticated his presence at a meeting. But a woman said at that time he was on amountain (in Carcar) giving the last sacrament to a dying person,” he said.

“He (Camomot) was at my left, and Archbishop (Manuel) Salvador– discussing about the pastoral (thrust) of the diocese–at my right. I said ‘Monsignor, we have a votation and you have to vote,’” he added. Cardinal Vidal said the investigation into the life of Camomot would continue even after his retirement. He assured that he will hand it over his successor,Archbishop Jose Palma. It was said that his body remained incorrupt twenty years after his death.

PRAYER FOR THE GLORIFICATION OF BP. TEOFILO CAMOMOT

Almighty and ever-living God, it was your grace and the love of you that made your servant, TEOFILO CAMOMOT, devote his life as priest and bishop, a life of self-abnegation, constant prayer and generous love for the poor and the needy. Grant that his virtues provide a lasting example for all and merit the approval of the Church that he be raised to the altars.

As a sign of your benevolence to your servant’s cause, we humbly implore you to bestow upon us this favor…(mention your request) In the name of Jesus, our Lord, who lives and reigns with you and the Holy Spirit, God forever and ever. Amen.

(Then recite one Our Father, Hail Mary and Glory be.)

Two heads to a distance: me and my breviary

Each one has a particular like when he/she recites the Breviary. Here, our beloved Papa Emeritus with his brother in reciting the LOTH. 

I admit I have a particular love for my Breviary. I first bought it when I was in Grade 6 and used it quite frequently in High School. When I entered the seminary, I did not struggle to learn it like my other batchmates did, but I learned other rubrics with ease since I already was familiar with it.

Recently, I decided to bookbind my breviary myself. I tried to bind it with success, and then put it with new ribbons and bought it a new cover. And now, even if I have my mobile phone equipped with an iBreviary app, I could still not stop toying with and using my breviary because it looked new and beautiful.

But looking back on the past, I noticed that as much as I fell in love with my breviary, I also fell out of love with it a lot of times. I thought it was heavy, quite uncomfortable to carry with some weak hands and thought once that reading it was such a burden.

But of all topics I can relate like love, formation and food… why did I select the humble breviary as a nice subject? Simple. My breviary represents my prayer life. It represents my prayer life yesterday, today, and I hope tomorrow.

I usually have a fascination with reciting it along with a nice cup of coffee or a cup of water next to me. Prayer (represented by my breviary) for me is equally refreshing like these two drinks. A day without my daily prayers would be like a day spent in a pigpen: it stinks. I know reciting the breviary is awesome since I know that even as I recite it in my favorite rooftop spot, I am praying with and for the Church to Jesus, who called me and you to pray constantly. Prayer for me is an escape from daily routines to snuggle near the heart of Jesus, at the same time it immerses me into praying for others, especially those who ask for my prayers. It is humbling and gladdening to know that as I pray, I benefit the Church, I help myself to straighten up, and I get to effectively draw others to Christ. Praying has its benefits, people.

Yet I also acknowledge that I have struggles with praying. First, I get too distracted by paperworks, plans, daydreaming and unfinished business. Oftentimes, I wake too early and leave myself a little strength as I pray and attend Mass. This in turn leads to a less effective day, a less force in work and a little will to push on. The Breviary gets heavier, the eyes even more heavier, and in between verses I try to wink a little to sleep. Well, that’s for being human. But I do believe that even without this minimum of just looking into my breviary as other sober seminarians try to recite it, I could not push on to pray at other moments of the day. Prayer enables me to sanely live a day of formation or relaxation or silent contemplation.

For a Christian, and especially for a seminarian, prayer should be as natural as breathing. The Breviary should be seen initially as a companion, then as an indispensable friend who leads us closer to Christ in the Church. Prayer should be seen as a friend who helps us get closer with God each time we are in her spirit.

Meanwhile, the coffee and the breviary beckons as I write this article, I still have to pray my Compline…

Christo-centric

Emile Durkheim once said that "A religion is a unified system of beliefs and practices relative to sacred things, that is to say, things set apart and forbidden--beliefs and practices which unite in one single moral community called a Church, all those who adhere to them."
Religion holds a very important part in the society. It enforces discipline and order towards all its adherents. Religion shapes them on who they are and teaches them the basic instructions on living a life that is moral and acceptable to the divine. Religion gives us hope in times of great anxiety as we connect ourselves with the divine. 

In a religion, we are obliged to attend religious gatherings, called rituals or divine services with purpose of reaffirming our common beliefs and reinforcing our social solidarity.  Our Holy Father Pope Benedict XVI said in his apostolic letter "Summorum Pontificum" that "In this way the sacred liturgy enriched not only the faith and piety but also the culture of many peoples." 
The liturgy is the heart of the Church. All of Catholic doctrine is explained in the liturgy. Unity is seen in the with the people participating with what is happening in the liturgy, not only in our own parishes but also in countries where there is Catholic presence. Without the liturgy, our Christian life will slowly fade like a withering plant. 

No one else will lead a liturgical service except a minister.The priest is the only one who can say Mass.  In spite of his tardiness on his Mass schedule, we are very happy to see our priest celebrating Mass and giving comfort to all who afflicted, spiritually and physically. That is why we have this thought that a priest represents Christ. An alter christus. He is the center of the Mass. He is the one who commences and culminates the celebration of the Mystery of Christ who is the Beginning and the End of all things. And we, lay people, look up to our Fathers and give a well-deserved respect to our Pastors. 

But in the recent years after the Second Vatican Council we are very fed up with reports coming from priests who committed horrible crimes such as pedophilia and embezzlement of Church funds. We had enough of priests who merely act like "drama-queens", "clowns", "opportunists", "political experts", "communist jerks" rather than focusing their mission of saying Mass and saving souls from the eternal torments of Hell with grace and dignity proper to their office and disposition.  Helping the poor and marginalized is a Christian virtue. But by doing odd by saying "solidarity with the poor and exerting social justice" but replacing the crucifix with Che Guevara extending his arms carrying a Communist Manifesto in his right hand and an AK-47 in his left is very unacceptable. One priest said that today "the Church looks after welfare of the poor but the poor needed Jesus Christ." Look at South America. Most of those who converted to Evangelicalism came from the slums. 

That is why humanity, especially the youth, are very disappointed of what is happening now in the Church. They ran away from the Church. They opted to attend emotional and noisy Evangelical gatherings rather than sitting for an hour listening to boring homilies and doing the Mass gestures all over again.  Some became atheists because their priest, who is supposed to be their model, has failed them. My brother was very disappointed when he saw a priest riding his "fancy" car and smoking cigarettes and lost faith. 

I have seen, and heard the worst of the "vices" these priests committed, yet I never lost faith in God.  It is a mistake for us, lay people to expect too much on them, yet we do not realize the purpose on why they became priests. It is God, who called them to be one. In their years of study and work during their seminary formation it is by the grace of God that made them persevere in spite of hardships and temptations to face. On the moment of their ordination, God has sanctified them and the office they are now holding through the Holy Spirit to preach to us and be with us in this earthly journey of ours as reminder of Christ's love for us and comfort to those who are afflicted. 

I know it is very hard to believe on everything that I've said, but what is important is to be very prudent in everything when it deals with our pastors. We must pray for them and offer them comfort if they themselves are afflicted. Lastly, as vocations to the priesthood are dwindling, we must pray that many would consider the priestly life and persevere on their desire to become one. 

Mercy and Compassion… revisited

a post by Neil Sator,

Seminarian 

“God our Father, we are all your children. Make of us a nation of mercy and compassion…” This is what the Philippine Church prays for in each Mass leading to the apostolic visit of Pope Francis. The petitions that compose this prayer ask God to grant us the grace to live an authentic Christian life: generosity, mercy, frequent Confession and Communion. These are the authentic ways of achieving our target: being merciful and compassionate to others as God’s children.

But seeing the Synod, and its seeming “support” of homosexual unions, quicker divorce and contraception, its seeming statement of triumph of “mercy over dogma” (to borrow Jesus Dureza in his column at DCHerald), the false euphoria of headless spring chickens in the Synod and elsewhere during the pontificate of Francis (namely, “the Francis Effect”); are we really in the right direction?

We have to see things in perspective: to see Francis and his agenda of “mercy and compassion” in the changes in the Church hierarchy in the light of the perennial teaching of the Church. Each pontificate does not bring in itself a new Church like ‘the Church of JPII’, “Benedictine Church”, “the Church of Francis”, but really, the Church of Jesus Christ. All those who examine and study pontificates must remember that Christ works in the Church through the leaders inspired by the Spirit. Whatever changes must be seen as the working of the Spirit, who teaches us through the legitimate teachings and decisions of the Church. All those who expect drastic change in the various events within a pontificate will sadly be disappointed, especially in a Synod: the Synod is not a decision-making body, but an advisory council for the Pope.

Going to another aspect, homosexuality, contraception and divorce: if we expect to see changes, it must be for a healthy appreciation for the teachings of the Church. An example: communion for the homosexual, the divorced and the remarried. Let us remember that Holy Communion is not a reward for the virtuous, but a remedy for sinners. Man is strengthened by the Eucharist to struggle against sin in God’s name. But, this line of thinking does not say that everyone, including the hardened sinner, has a right to the Eucharist. If we receive Communion, we share not only in union with Christ, but also with the Church, hence its title as the ‘Sacrament of Unity’. The Church, after the example of Paul and the early Christian communities, does not want that the Body of Christ be mutilated again-and-again by sin and division, hence the need of constant preparation esp. in Confession. If we claim to have a right in everything, then we forget that all of what we receive is an unmerited gift of God to us.

Being merciful and compassionate does not mean condoning and permissiveness. Being merciful and compassionate must not lead us to relativism. Being merciful and compassionate must entail the courage one needs to love the sinner and to denounce the sin. Being merciful and compassionate does not leave the person in the mud pool of sin, but instead leads the person, even if painfully, to see the truth behind every action. Mercy and compassion is like the example of our parents; gentle yet firm, strong yet mild, nurturing, caring and nourishing while being formative and educative. God is not a condoner, people! If we want to see a condoning Church, we will be left with a small and dwindling Church in the future because we expect to see her as the bastion of truth and orthodoxy.

To end, I would like to quote GK Chesterton who once said that: “I do not need a Church which tells me the wrong may be right. I need a Church that can state what is right and what is wrong”. Hence, let us pray for each other and for our Church that we may continue onwards our pilgrim way to the Father: ‘Rise, let us be on our way!”

Priestly Vocation as Grace

Entering the seminary is a big step of man's life.  At first we try live what we are ought to lived in this world and sometimes we are unaware to the calling of God to the priesthood. Because we are accustomed of what the world is giving to us and what the world demands us. Indeed, it makes as blind to the call of God.Considering all the problems, trials, reactions (friends and family), poverty, and the deep attachment of one's family, we are hindered and confused of what we want to be in life. Most of us, we tend to follow what our parents wants us to be, and we give in to their request and what they wants us to be. And as a son we give our best to follow them, but, do we consider ourselves of what we want to be in the future?

Vocation to the priesthood is born out of the experience of personal encounter to our Lord Jesus Christ. It is a personal and religious experience that we encounter by the help of the enlightenment of the Holy Spirit. Through our deep and sincere prayer, we find Christ in the very heart of  prayer in which we continually encountering him and having dialogue with him. Thus in our faith and deeds we bring about the true and authentic Christian faith. 

Religious and consecrated life are called to be the witness of Christ Glory. And we are called to be the medium of spreading the Gospel of God throughout the world. Hence, we must have the desire and ready to accept God's call. As young men of this generation, vocation is a grace to us, because it takes us to the divine favor, love, and considering one of the greatest gift of God to man.

Saying "YES" to the call of God is a way of giving yourself  totally to God and to His people. Following him means leaving our own will and following the will of Christ. But, how much are we willing to sacrifice for Christ? In this sense we must always remember what would be the scriptures always says,"Do not be Afraid for I am with you always". 

We must always hope and pray that our vocation may continue to grow in our daily Christian experience and encounter to God. We must be extremely happy on our chosen vocation, for this vocation is both rewarding, in the world and in the next life. Hence, we must continue to hope in our vocation, for we will find the very foundation our faith, in which God will never abandon us in every way. He is there and always everywhere, ready to help us and ready to forgive us.

Finally, we must discern more of what we want to become in the future. Let us not be afraid of following the Lord. As Saint John Paul II would said "we are the future of the church". Thus, we must continue to strive for holiness and to live the Gospel. We must continue to serve and be the instrument of spreading the love of God to his people. We must also continue to feel the joy of serving the with our life as the witness of his greatness and glory. Let us continue to contemplate and to have a deep and sincere prayers, that we may be guided by the Holy Spirit and may He continue to give us the grace of priestly vocation.

s

Beatification of Paul VI

by Rex Jasper Jumawan


With the beatification of Paul VI, it is very good to indulge ourselves in reminiscence of one of the highlights of his pontificate—the liturgical reform. Fifty years ago, Paul VI promulgated the Constitution on the Sacred Liturgy, Sacrosanctum Concilium. It was one of the first issued documents by the Second Vatican Council under the leadership of Paul VI. The reform called for a restoration of traditional forms of liturgy while simultaneously allowing adaptations for modern pastoral needs. This document clearly and precisely expressed a call for changes that would allow the congregation to participate actively in the liturgical action rather than being silent spectators.

To accomplish its goals, the Constitution prescribed a simplification of liturgical rites so that it could become clear while at the same time prescribing some innovative changes to serve the pastoral needs of the modern age. Although it retains Latin as the official language of worship, it recommended the use of vernacular languages.

The changes envisioned by the Constitution on the Sacred liturgy were embodied in the Missal of Paul VI promulgated in 1969. Paul VI promulgated the revised rite of the Mass with his Apostolic Constitution, Missale Romanum, on the third day of April 1969, setting the first Sunday of Advent at the end of that year as the date on which it would come into effect. However, the revised Missal itself was not published until the following year, and the full vernacular translations appeared much later. 

This liturgical reform was received with criticisms by many particularly of the texts of the Missal and the ways in which the rite has been celebrated in practice. Some critics saw the changes as due to, or leading to, a loss of reverence. Some of them would consider the revised liturgy acceptable. However, many traditionalist Catholics regarded the revised rite as unacceptable.

In a speech he gave in 1976, Pope Paul VI unremarkably referred to this revised section as Novus Ordo Missae (The New Order of Mass). Later, some began to use Novus Ordo Missae, or simply Novus Ordo, as a specific term for the entirety of the revised rite of Mass. However, Novus Ordo appears in no official Church document as a term for the revised form of the Roman Rite Mass since in its official documents, the Church identifies only the forms of the Roman Rite Mass by the editions of the Roman Missal used in celebrating them.

Thus, in his motu proprio, Summorum Pontificum, Benedict XVI referred to this form of the Roman Rite Mass by linking it with the Roman Missal promulgated by Paul VI in 1969. In his letter to bishops which accompanied his 2007 motu proprio Summorum Pontificum, Benedict XVI wrote that the Missal published by Paul VI and then republished in two subsequent editions by John Paul II, obviously is and continues to be the normal Form—the Forma ordinaria—of the Eucharistic Liturgy. Since then, the term "ordinary form" is often used to distinguish this form of the Roman Rite of Mass from the Tridentine Mass which is the Forma extraordinaria.

TWENTY-NINTH SUNDAY OF THE WEEK (MATHEW 22:15-21)

            MY DEAR BROTHERS AND SISTERS IN CHRIST, IN OUR FIRST READING TODAY IT SPEAKS ABOUT THE IMPORTANCE AND AWARENESS OF GOD. AS THE READING WOULD TELL US “TOWARD THE RISING AND THE SETTING OF THE SUN MEN MAY KNOW THAT THERE IS NONE BESIDE ME”, IT TELLS ABOUT THE IMPORTANCE OF ACKNOWLEDGING AND GIVING TIME TO OUR GOD. IT SHOWS HERE THAT GOD WANTS US TO HAVE TIME WITH HIM AND TO HAVE AWARENESS, THAT THERE IS STILL A GOD WHO LOVE US AND READY TO LISTEN. MOREOVER, IN OUR RESPONSORIAL PSALM IT HAS A STRONG SUPPORT ON THE MESSAGE OF THE FIRST READING. IT GIVES US THE IDEA OF GIVING THE LORD GLORY AND HONOR. BUT, THE QUESTION IS HOW ARE WE GOING TO GIVE GLORY AND HONOR TO OUR LORD? IN OUR DAILY LIFE, WE TRY TO GIVE OUR BEST AND LIFE IN OUR JOB OR WORK ON HOW WE BRING OUR ECONOMIC LIFE STATUS ON A STABLE MANNER OR MAYBE ON A PRESTIGIOUS LIFE. WE COULD NOT DENY THE FACT EVEN ON OUR REST DAYS WE TRY TO USE IT FOR OVERTIME. BUT, SOMETIMES WE CANNOT SEE THIS THINGS AS A HINDRANCE AND AN ACT OF IGNORING THE SPECIAL DAY OF THE LORD. BECAUSE, WE COULD TEND TO GIVE MORE IMPORTANCE OF THE WORLDLY DEMANDS INSTEAD OF WHAT GOD IS ASKING FOR US, EVEN ONLY AN HOUR THAT GOD WANTS FOR US ESPECIALLY ON SUNDAYS. LIKE MARTHA, SHE WAS SO BUSY SERVING THE LORD AND HIS COMPANION WHILE JESUS WAS TALKING AND MARY, THE MOTHER OF GOD, WAS LISTENING TO HIS SON. AND THE LORD SAID TO MARTHA “WHY YOU ARE SO BUSY DOING SUCH THINGS, IS IT MORE IMPORTANT THAN MY WORDS?” THUS, WE ARE REMINDED IN ALL OUR ACTIONS THAT WE MUST GIVE THANKS AND ACKNOWLEDGE GOD WHO IS ALWAYS ON US AND WHO CONTINUALLY REMEMBERING US IN OUR PRAYERS AND SACRIFICES. AND WE MUST NOT LIVE ON WHAT THE WORLD IS GIVING AND TO GIVE IN TO THE DEMANDS OF THE WORLD.  AS THE SECOND READING WOULD REMINDS US THAT OUR GOSPEL DID NOT COME TO US IN WORD ALONE BUT ALSO IN POWER AND IN THE HOLY SPIRIT AND [WITH] MUCH CONVICTION. FURTHERMORE, IN CONNECTION WITH OUR GOSPEL READING TODAY, JESUS WORKS IS THE INTEREST OF GOD ALONE. HE HAS NO INTEREST ON THE WORLDLY DEMANDS. AS JESUS TOLD TO THE PHARISEES “GIVE TO CAESAR WHAT BELONGS TO CAESAR AND TO GOD WHAT BELONGS TO GOD”. IT IS A CLEAR MESSAGE OF CHRIST THAT WE MUST OBSERVE WHAT BELONGS TO MAN AND WHAT BELONGS TO GOD.  THUS, IF WE TRY TO CONNECT IT ON OUR LIVES, WE BEGIN TO SEE THAT THERE ARE THINGS THAT WE MIGHT FORGET TO DO ESPECIALLY IN TERMS OF GIVING IMPORTANCE OF WHAT MUST BELONG TO GOD. WE MUST GIVE WHAT IS RIGHT TO MAN AND WE MUST GIVE WHAT IS RIGHT FOR GOD.

 MY DEAR BROTHERS AND SISTERS IT IS GOOD TO PAY GOD FOR ALL THE THINGS THAT HE HAS DONE FOR US. WE HAVE THE OBLIGATION TO PAY OUR TAXES TO GOD THROUGH OUR PRAYERS, SACRIFICES, FAITH, AND ESPECIALLY WHEN IT COMES ON SUNDAY IN WHICH THE LORD IS ASKING ONLY FOR AN HOUR TO SPEND WITH HIM. WE MUST ALWAYS REMEMBER THAT MAN IS NOT ONLY COMPOSE OF BODY BUT IT IS COMPOSE OF SPIRIT AS WELL, WHICH WE NEED TO NOURISH AND TO TAKE CARE OF. IN THIS SENSE, CHRIST WHO IS ALWAYS WITH US, WHO ALWAYS HOPE TO PRESENT US TO THE FATHER AS HOLY. GOD WOULD ALWAYS LOVE US; HE WANTS US TO BE NEAR TO HIM. THUS, IN HIS MIGHTY LOVE WE ARE INDEBTED TO HIM FOR IN THIS LIFE WE HAVE RIGHT NOW. WE MUST ALWAYS REMEMBER THROUGH THAT LOVE WE ARE BEING MADE THROUGH HIS LIKENESS AND IMAGE. THEREFORE, IT IS ONLY RIGHT AND JUST TO RETURN WHAT MUST BE TO RETURN TO GOD. THUS, AS CHRISTIANS WE HAVE AN OBLIGATION TO OUR BROTHERS AND SISTERS TO REMIND THEM TO THEIR ACTIONS, DEEDS, AND LET THEM BE AWARE THAT THERE IS GOD WHO ALWAYS THERE READY TO LISTEN AND TO LOVE THEM.

NOW AS WE CONTINUE TO CONTEMPLATE AND TO REFLECT IN GOD’S MESSAGE TODAY. IT IS GOOD TO ASK OURSELVES, DO WE STILL HAVE THIS KIND OF SPIRIT OF BEING PIOUS AND THE AWARENESS OF OUR GOD? DO WE REPAY HIM FOR HIS GOODNESS AND KINDNESS TO US? DO WE RETURN TO HIM WHAT IS RIGHT FOR HIM? DOES IT MANIFEST IN ALL OUR ACTIONS AND DEEDS?