Catholic influence on Philippine Masonic thought

In the foreword to his book Communism in the Philippines: An Introduction, the late historian (and a former rebel leader himself) Alfredo Saulo wrote that the Ten Commandments was far more revolutionary compared to Karl Marx’s Communist Manifesto, but without elaborating. As a young student activist already flirting with freethought, I was wondering why Saulo wrote that. Even as a young Catholic, I personally thought that the Ten Commandments was incomplete, constrained, and without any hint of revolutionary thought at all.

Fast forward to last year. A few days before my Tridentine Mass wedding with Yeyette, we attended a pre-Cana seminar at our parish church since it is a prerequisite for couples who are about to tie the knot. The catechist who lectured to us taught us not just the importance of the Ten Commandments but how it encompasses virtually all aspects of daily Christian living. For instance, the Fifth Commandment teaches us not to kill. But it covers more than just taking another man’s life. Maligning or demeaning another person’s character, or shaming him in public (e.g., releasing humiliating private videos, defamation, etc.) is tantamount to “murdering” that person. Another example is the Seventh Commandment: “thou shalt not steal”. Even a seemingly harmless instance of chancing upon some spare change by the sidewalk is already equivalent to stealing. In the legal sphere of the Ten Commandments, not knowing who owns that money or even how nearly worthless those coins are is no justification at all to take them for one’s personal use. One might take that money, but it should be given to charity so that the Seventh Commandment will not be violated.

I was astounded by all this Catholic Philosophy. Truly, my knowledge of Catholicism is still basic although I’d like to consider myself a staunch defender of that faith which I once maligned and hated. Aral-aral din seguro pag may time, ica ñga ñgayón. I still have a lot to learn.

I was reminded of that seminar and the Ten Commandments after reading Ambeth Ocampo’s article in Inquirer.net a few days ago. The article featured an English translation of Apolinario Mabini’s “Verdadero Decálogo” or the “True Decalogue”. In writing the decalogue, Ocampo observed that “Mabini took the Ten Commandments as a model instead of picking another random number like seven or 69”. That is correct. Mabini could have expanded his decalogue to more than ten. Surely, there are many more patriotic tenets that he could have added, not just 10. Or, the genius that he was, he could have easily lumped them all into five or seven because some of the principles can be combined. For example, the ninth and tenth principles in that decalogue could have been lumped together into one thought since they contain similar precepts. But still, Mabini stuck it out with 10. We don’t even have to mention the effusiveness of “love” and “God”.

It should be emphasized that Mabini lived at a time when the Philippines was still in a “convent”. Whatever attitude one had for or against the Catholic Church, it can never be denied that Catholicism had a profound effect and influence over their thoughts, their feelings, even in the overall behavior and mood of the people. That is why, even as a Freemason, the backwash of Catholicism still remained in the recesses of Mabini’s patriotic mind.

One should not even look further because no less than the National Hero  himself, Dr. José Rizal, used a Catholic passage as a title for his first novel: Noli Me Tangere, the Latin version of the words spoken by Jesus Christ to Mary Magdalene when the latter recognized Our Lord and Savior  after His resurrection. Rizal was then an active Mason, already detached from Catholicism, when he was writing the novel.

Speaking of Mary Magdalene, we also have Emilio Aguinaldo, then a young politician from Cavite el Viejo (now Cauit/Kawit), whose Masonic cryptonym was derived from her: Magdalo. It should not come as a surprise since Mary Magdalene is the patroness of Aguinaldo’s hometown (he was also baptized at the town church named Iglesia de Santa María Magdalena).

There are probably some Filipino freethinkers today who make fun of the fact that in the Philippines, Freemasonry gained the upper hand in its ancient war against the Catholic Church. But browsing through all these facts, it appears that the Catholic Church “owned” Freemasonry. 😀

And the war’s not over till it’s over.

Why we should not celebrate Philippine Independence Day

Every year on this day we celebrate our independence from colonialists (particularly Spain). But are we really independent from a foreign power?

The answer is in the negative. The truth is, the Philippines has never been independent. Never was, never is.

As I have contended many times, the Philippines is a Spanish creation. For good or for worse, without the Spanish conquest of this oriental archipelago which we now claim to be our own, there would have been no Philippines to talk about. Thus, the Spanish conquest should not be considered as days of colonialism (in the Spanish context, colonialism is different from its English counterpart).

What happened on that fateful day of 12 June 1898 was borne out of a Tagalog rebellion led by Andrés Bonifacio and his band of Katipuneros. Emilio Aguinaldo, after suffering defeat from the hands of both Spanish and Filipino troops a year before (which culminated in the controversial Pacto de Biac-na-Bató), sought the help and support of his brother US Masons while in Hong Kong. He was, in effect, preparing for another showdown against the Philippine government (a clear violation of the pact which he had agreed to). It is implied, therefore, that during his stay in Hong Kong Aguinaldo had learned the rudiments of democracy and republicanism (something that an unschooled person could never learn overnight), and he planned to install these Masonic ideals once Christian monarchy falls in the Philippines. Several days after the US invasion of the Philippines (commonly known as the Battle of Manila Bay), Aguinaldo returned from exile, interestingly aboard a US dispatch-boat. And then a month later, on 12 June 1898, he unabashedly proclaimed the independence of the whole country despite the fact that the Spanish authorities have never given up the seat of power. This premature independence declaration was pushed through because Aguinaldo thought that he had the powerful backing of the US. This is evident enough in the declaration of independence itself:

…los Estados Unidos de la América del Norte, como manifestación de nuestro profundo agradecimiento hacia esta Gran Nación por la desinteresada protección que nos presta…

 That makes the independence declaration a hollow one. It is as if we could not become independent of our own accord if not for the assistance of another country. And to make things worse, the Aguinaldo government was never recognized by both the Spanish and US authorities nor was it recognized by the international community of nations. His presidency was not even recognized by the whole country. Filipinos outside the Tagalog regions, although they were (or could be) aware of the political turmoil that has been happening in the capital since 1896, could not have known nor heard about the independence declaration in Cauit (Kawit). And would have they supported it?

Definitely not. This is unknown to many Filipinos today: in the siege of Aguinaldo (which culminated in the aforementioned Pact of Biac na Bató), both Spanish and Filipino troops united to defeat the Tagalog rebellion. And that defeat was celebrated in Manila afterwards.

It is more correct that what we should commemorate every 12th of June is not Independence Day per se but the declaration of our independence, an independence that never was.

To his credit, Aguinaldo tried hard to legitimize that independence declaration by sending emissaries to the Treaty of Paris. But the Philippine delegation was not accepted there. And following the events of 12 June, Aguinaldo belatedly realized the inevitable: that the US did help him, but at a cost: our nation itself was to become their first milking cow. In short, he was double-crossed by those he thought were his allies.

After a brief but bloody tumult (World War II), the US finally granted us on 4 July 1946 what we thought was our full independence. But in exchange for that independence, we had to agree to the notorious Bell Trade Act of 1946; among other unfair clauses in that act, it forever pegged the Philippine peso to the US dollar. That date (which is also the date of the US’ independence from the British colonials) had been celebrated until 1962 when then President Diosdado Macapagal put back 12 June on the calendar of Philippine holidays. According to some nationalists, Macapagal believed that the Philippines was already independent from Spain since 12 June, and that the US simply did not respect our autonomy from the Spaniards. But in doing so it only paved the way for more hispanophobia, making Filipinos of today hate our Spanish past even more.

It is becoming common knowledge —especially in recent times— that the independence granted to us by the US (the real colonials) was nothing more but a hollow declaration written on cheap paper. In a stricter sense, we are no longer a colony of the US, but we are still under their mantle — through neocolonialism, the new evil. The Philippines has never been independent. Never was, never is. But will it ever be?

© Saurly Yours.

*F*I*L*I*P*I*N*O*e*S*C*R*I*B*B*L*E*S*

First published exactly last year in Facebook (My Notes), originally entitled as “We Have Never Been Independent”, this time with minor edits. Like us on Facebook; click here! 😀

Wolfgang Amadeus Mozart or St. John Chrysostom: whence did Juan Crisóstomo come from?

Mozart takes no offence. While Lady Gaga and Kesha will be forgotten in a matter of two years, his music will be listened to for many generations to come. His work is timeless.
—gabbcia, YouTube user—

The name Wolfgang Amadeus Mozart is no doubt one of the most familiar names to have come out from the 18th century. He is known throughout the world from Antarctica to Somalia as perhaps the greatest composer of all time. However, in today’s world dominated by the Lady Gagas and Justin Biebers, who actually enjoys listening to his music aside from classical music enthusiasts?

Little do we know that much of his most famous musical pieces are still being played today, but relegated usually to TV and radio commercial jingles as well as phone on hold music. We hear his music almost everyday in various audio-visual media not knowing that these are actually masterpieces of the Austrian prodigy.

Since we’re at it, it is also not widely known that Wolfgang’s full name is quite kilometric: Johannes Chrysostomus Wolfgangus Theophilus Mozart. To Filipinos exposed to Romance languages, the first two names ring a bell. When translated into Spanish, it becomes Juan Crisóstomo.

For us Filipinos, Juan Crisóstomo is the first name of the country’s most well-known fictional hero: Juan Crisóstomo Ibarra y Magsalin of Rizal’s Noli Me Tangere. Like Rizal, it is interesting to note that Wolfgang was a Freemason. Could it be that Rizal named his novel’s protagonist in honor of one of Europe’s most famous Freemasons? Was the literary gesture done to honor a brother Mason?

But there is another Juan Crisóstomo to consider: Saint John Chrysostom, the Early Church Father who was also the Archbishop of Constantinople from 398 to 404. Although a warrior of the Church, Saint John fought against certain ecclesiastical abuses he encountered during his time, actions that would have put a smile on every hardcore Freemason’s face such as Rizal the Idealist.

So could it have been Saint John Chrysostom? One of his symbols is a pen, a writer’s tool.

It is still doubtful, however, if it was Saint John Chrysostom. The saint fought only abuse of authority within the Church, not exactly the Church. Mozart, therefore, is the more possible candidate especially since Freemasonry played a very important role in his life and music. However, although the musical genius joined Freemasonry, he remained loyal to the Catholic Church. In fact, he received a Catholic funeral service (evidence that he may have abjured from Freemasonry).

Or maybe Rizal wasn’t thinking of anyone after all when he baptized his creole hero Juan Crisóstomo. The possibilities are endless.

The above theories may be irrelevant and a waste of time to many. However, trivialities such as these make the study of Philippine Filipino History highly interesting and engaging.

On another note: could it be that Mozart was named after St. John Chrysostom? 😀

That is no longer our concern. So to wrap this blogpost up, I share to you my most favorite Mozart piece called Piano Concerto No. 21 in C major, K. 467…

Makes me wonder if Rizal enjoyed Mozart’s music, not as a Mason but as a connoisseur of things beautiful.

Marcelo H. del Pilar, a broken dad till the end…

Today is the 160th birth anniversary of Marcelo H. del Pilar, one of the leaders of the Propaganda Movement.

Below is a brief biographical sketch of the bulaqueño native written by Carmencita H. Acosta from the 1965 book Eminent Filipinos which was published by the National Historical Commission, a precursor of today’s National Historical Commission of the Philippines (recently known as the National Historical Institute).

Yeyette in front of Marcelo H. del Pilar's monument in Plaza Plaridel (Remedios Circle), Malate, Manila. This monument used to be in front of nearby Manila Zoo. Fellow Círculo Hispano-Filipino member and Heritage Conservation Society president Gemma Cruz de Araneta (a descendant of Rizal's sister María) suggested the transfer of this monument to this site. It was done last year under the guidance of Mayor Alfredo Lim.

MARCELO H. DEL PILAR
(1850-1896)

“The most intelligent leader, the real soul of the separatists…” — these were the words used by Governor General Ramón Blanco, chief executive of the Philippine colony, in describing Marcelo H. del Pilar. A master polemist in both the Tagalog and Spanish languages, del Pilar was the most feared by the Spanish colonial authorities.

Del Pilar was born in Bulacán, Bulacán on August 30, 1850, the youngest of ten children of Julián H. del Pilar and Blasa Gatmaitán. His father had held thrice the post of gobernadorcillo in their home town. Del Pilar studied at the Colegio de San José in Manila and at the University of Santo Tomás; at the age of thirty he finished the course in law. He devoted more time to writing than in the practice of his profession because in the former he saw a better opportunity to be of service to his oppressed country. His oldest brother, Father Toribio H. del Pilar, a Catholic priest, had been deported along with other Filipino patriots to Guam in 1872 following the Cavite Mutiny.

He founded the Diariong Tagalog in 1882, the first daily published in the Tagalog text, where he publicly denounced Spanish maladministration of the Philippines. His attacks were mostly directed against the friars whom he considered to be mainly responsible for the oppression of the Filipinos.

In 1885, he urged the cabezas de barangay of Malolos to resist the government order giving the friars blanket authority to revise the tax lists. He instigated the gobernadorcillo of Malolos, Manuel Crisóstomo, to denounce in 1887 the town curate who violated government prohibition against the exposure of corpses in the churches. In the same year, he denounced the curate of Binondo for consigning Filipinos to poor seats in the church while assigning the good ones to Spanish half-castes.

On March 1, 1888, the populace of Manila staged a public demonstration against the friars. Led by the lawyer Doroteo Cortés, the demonstrators presented to the civil governor of Manila a manifesto entitled “¡Viva España! ¡Viva la Reina! ¡Viva el Ejército! ¡Fuera los Frailes!“. This document, which had been signed by eight hundred persons, was written by Marcelo H. del Pilar. It enumerated the abuses of the friars, petitioned for the deportation of the archbishop of Manila, the Dominican Pedro Payo, and urged the expulsion of the friars.

It was because of his having written this anti-friar document that del Pilar was forced to exile himself from the Philippines in order to escape arrest and possible execution by the colonial authorities.

“I have come here not to fight the strong but to solicit reforms for my country,” del Pilar declared upon arrival in Barcelona, Spain. La Soberanía Monacal en Filipinas (Friar Supremacy in the Philippines) was among the first pamphlets he wrote in Spain. The others included Sagót ng España sa Hibíc ng Filipinas (Spain’s Answer to the Pleas of the Philippines), Caiigat Cayó (Be Like the Eel) — del Pilar’s defense of Rizal against a friar pamphlet entitled Caiiñgat Cayó denouncing the Noli Me Tangere.

Del Pilar headed the political section of the Asociación Hispano-Filipina founded in Madrid by Filipinos and Spanish sympathizers, the purpose of which was to agitate for reforms from Spain.

In Madrid, del Pilar edited for five years La Solidaridad, the newspaper founded by Graciano López Jaena in 1889 which championed the cause for greater Philippine autonomy. His fiery and convincing editorials earned from him the respect and admiration of his own Spanish enemies. “Plaridel” became well-known as his nom de plume.

In November, 1895, La Solidaridad was forced to close its offices for lack of funds. Del Pilar himself was by then a much emaciated man, suffering from malnutrition and overwork. He was finally convinced that Spain would never grant concessions to the Philippines and that the well-being of his beloved country could be achieved only by means of bloodshed — revolution.

Weakened by tuberculosis and feeling that his days were numbered, he decided to return to the Philippines to rally his countrymen for the libertarian struggle.

But as he was about to leave Barcelona, death overtook him on July 4, 1896.

His passing was deeply mourned by the Filipinos for in him they had their staunchest champion and most fearless defender. His death marked the passing of an era –the era of the Reform Movement– because scarcely two months after his death, the Philippine Revolution was launched.

I am not really a big fan of Marcelo H. del Pilar, especially when I learned that he was a high-ranking Mason. Besides, I believe that what he fought for would not equate to heroism. He was, to put it more bluntly, another American-invented hero. The American government, during their colonization of the Philippines, virtually influenced the Philippine puppet government to recognize “heroes” who fought against Spain.

But a closer observation on Marcelo’s life will reveal that, like Rizal and other Filipino “heroes” of his generation, he never fought against Spain. They fought against the Church, the sworn enemy of their fraternity (Freemasonry).

What really captivated me about Marcelo is his heartbreaking fatherhood. Since I am a father of four, I can empathize with his sorrowful plight.

A few years ago, when Yeyette and I had only one child (Krystal), and we were still living in a decrepit bodega somewhere in Las Piñas, I happened to stumble over Fr. Fidel Villaroel’s (eminent historian and former archivist of the University of Santo Tomás) monograph on del Pilar — Marcelo H. del Pilar: His Religious Conversions. It was so timely because during that time, I had just gone through my own religious conversion, having returned to the Catholic fold after a few years of being an atheist and agnostic.

In the said treatise by Fr. Villaroel, I learned of del Pilar’s anguish over being separated from his two daughters, Sofía and Anita. Due to his radical activities as an anti-friar, as can be gleaned in Acosta’s biographical sketch above, del Pilar escaped deportation. He left the country on 28 October 1888, escaping to Hong Kong before moving to Spain. And he never saw his little kids and his wife ever again.

Sofía was just nine years old at the time of his escape; Anita, one year and four months. Father Villaroel couldn’t have written this painful separation better:

Month after month, day after day, for eight endless years, the thought of returning to his dear ones was del Pilar’s permanent obsession, dream, hope, and pain. Of all the sufferings he had to go through, this was the only one that made the “warrior” shed tears like a boy, and put his soul in a trance of madness and insanity. His 104 surviving letters to the family attest to this painful situation…

…He felt and expressed nostalgia for home as soon as he arrived in Barcelona in May 1889, when he wrote to his wife: “It will not be long before we see each other again.” “My return” is the topic of every letter. Why then did he not return? Two things stood in the way: money for the fare, and the hope of seeing a bill passed in the Spanish Cortes suppressing summary deportations like the one hanging on del Pilar’s head. “We are now working on that bill.” “Wait for me, I am going, soon I will embrace my little daughters, I dream with the return.” How sweet, how repetitious and monotonous, how long the delay, but how difficult, almost impossible!

Here are some of those heartbreaking letters (translated by Fr. Villaroel into English from the Spanish and Tagalog originals) of Marcelo to his wife (and second cousin) Marciana “Chanay” del Pilar and Sofía:

In 1890: I want to return this year in November (letter of February 4); Day and night I dream about Sofía (February 18), I will return next February or March (December 10).

In 1891: It will not be long before I carry Anita on my shoulders (January 22); Sofía, you will always pray that we will see each other soon (August 31).

In 1892: If it were not for lack of the money I need for the voyage, I would be there already (February 3); I am already too restless (March 2); I feel already too impatient because I am not able to return (April 14); This year will not pass before we see each other (May 11); Be good, Sofía, every night you will pray one Our Father, asking for our early reunion (September 14; it is interesting to note that del Pilar advised her daughter to pray the Our Father despite his being a high-ranking Mason –Pepe–); Don’t worry if, when I return, I will be exiled to another part of the Archipelago (November 9).

In 1893: Who knows if I will close my eyes without seeing Anita (January 18)!; My heart is shattered every time I have news that my wife and daughters are suffering; hence, my anxiety to return and fulfill my duty to care for those bits of my life (May 24); I always dream that I have Anita on my lap and Sofía by her side; that I kiss them by turns and that both tell me: ‘Remain with us, papá, and don’t return to Madrid’. I awake soaked in tears, and at this very moment that I write this, I cannot contain the tears that drop from my eyes (August 3); It is already five years that we don’t see each other (December 21).

In 1894: Tell them (Sofía and Anita) to implore the grace of Our Lord so that their parents may guide them along the right path (February 15); Every day I prepare myself to return there. Thanks that the children are well. Tears begin to fall from my eyes every time I think of their orfandad (bereavement). But I just try to cure my sadness by invoking God, while I pray: ‘Thy will be done on earth as it is in heaven’ I am the most unfortunate father because my daughters are the most unfortunate among all daughters… I cannot write more, because tears are flowing from my eyes aplenty (July 18); We shall meet soon (December 5)

I have to admit, reading these letters never fail to move me to tears because I, too, have experienced the same orfandad and the longingness for a father. It is because I have never lived with my dad for a long time since he was always overseas. When we were young, he only stayed with us for a couple of weeks or a few months. And my dad was a very silent man.

His work overseas, of course, was for our own benefit. But the price was depressing: we’ve been detached from each other forever. Whenever he comes home to us, my dad was like a total stranger to me. Especially now that I have my own family and I rarely see him nowadays. No, we are not in bad terms (although I know that he still resents the fact that I married at a very early age). But we are simply not close to each other because of those years of separation and lack of communication. I do not know him, and he doesn’t know me. We do not know each other personally. But I know for a fact that my dad loved us dearly, and that he experienced the same anguish experienced by del Pilar. I’ve read some of dad’s letters to mom, and in those letters he expressed the same desire to come home with us and stay permanently. But nothing like that happened.

The same thing with del Pilar. After all those patriotic talk and nationalistic activities, nothing happened. His sacrifice of being separated from his family was, sadly, all for naught…

When he died a Christian death in Barcelona (yes, he also retracted from Masonry shortly before he passed away), he was buried in the Cementerio del Oeste/Cementerio Nuevo where his remains stayed for the next twenty-four years. Paradoxically, a renowned Christian member of the Philippine magistrate, Justice Daniel Romuáldez, made all the necessary procedures of exhuming the body of del Pilar, one of the highest-ranking Masons of the Propaganda Movement. His remains finally arrived on 3 December 1920. He was welcomed by members of Masonic lodges (perhaps unaware of del Pilar’s retraction, or they simply refused to believe it), government officials, and his family of course.

Sofía by then was already 41; and del Pilar’s little Anita was no longer little — she was already 33.

Anita was very much traumatized by that fateful separation. Bitter up to the end, she still could not accept the fact that her father chose the country, ang bayan, before family. An interesting (and another heartbreaking) anecdote is shared by Anita’s son, Father Vicente Marasigan, S.J., regarding her mother’s wounded emotions:

[My] first flashback recalls April 1942. Radio listeners in Manila had just been stunned by the announcement of the surrender of Corregidor. There was an emotional scene between my father, my mother, and myself. My mother was objecting to something my father wanted to do ‘para sa kabutihan ng bayan’. My mother answered, ‘Lagi na lang bang para sa kabutihan ng bayan?’ [‘Is it always for the good of the country?’] And she choked in fits of hysterical sobbing. All her childhood years have been spent in emotional starvation due to the absence of ‘Lolo’ [Grandfather] Marcelo, far away in Barcelona sacrificing his family para sa kabutihan ng bayan.

“The second flashback is rather dim in memory. I was then two years old, in December 1920. I think I was on board a ship that had just docked at the [Manila] pier, carrying the remains of Lolo Marcelo. All our relatives from Bulacán were present for the festive occasion. Some aunt or grandaunt was telling me how proud and happy I must be. I did not understand what it meant to feel proud, but I knew I was unhappy because I felt that my mother was unhappy. In the presence of that casket of bones, how could she forget the emotional wounds inflicted on her by her father ‘para sa kabutihan ng bayan’ [for the good of the country]?

History is not just about dead dates, historical markers, and bronze statues of heroes. It has its share of eventful dramas and personal heartbreaks. And this is one heartbreak that I will never allow my children to experience.

To all the fathers who read this: cherish each and every moment that you have with your children.

Julio Nákpil, musical revolutionist

Today is the birth anniversary of a very prominent and highly talented revolucionario. His name is Julio Nákpil. Below is a brief biographical sketch of the Manileño revolutionist written by Carmencita H. Acosta (from the 1965 book Eminent Filipinos which was published by the National Historical Commission, a precursor of today’s National Historical Institute).

JULIO NÁKPIL
(1867-1960)

In Julio Nákpil’s musical compositions is reflected his intense love of country. Upon the request of Andrés Bonifacio, he composed and wrote the lyrics of what the Supremo envisioned as the national anthem of the Philippines, entitled Marangal na Dalit ng Katagalugan.

On November 2, 1896, Nákpil left his home in Manila and proceeded to San Francisco del Monte where he joined the forces of Bonifacio. He fought his first battle alongside Emilio Jacinto in San Mateo under the command of Bonifacio. Nákpil helped in procuring arms and ammunition for the Katipunan. From December, 1896, to March, 1897, he succeeded in sending to Tejeros, San Francisco de Malabón, about 30 to 40 copper boxes of gunpowder taken from the polvorón de San Guillermo in Binañgonan, Mórong. Had Nákpil been caught by the Spaniards, he would surely have been executed.

He assumed the fictitious name “J. Giliw” in all his revolutionary activities, as was the custom during that dangerous period, so as to escape detection by the enemy. When Bonifacio was called to Cavite, he entrusted the command of the revolutionary forces in northern Manila to Isidoro Francisco and chose Nákpil as secretary of said forces. He fought several battles in the aforesaid area under the command of Emilio Jacinto.

His patriotic musical compositions include the “Amor Patrio” which was inspired by Dr. Rizal’s deportation to Mindanáo; “Pahimakas”, a funeral march in commemoration of the execution of Dr. Rizal; “Pásig Pantayanin”, which was dedicated to the bravery and sacrifices of the Revolutionary Army; and “Sueño Eterno”, a tribute to the bravery of the slain General Antonio Luna.

Nákpil was born on May 22, 1867 in Quiapò, Manila, the fourth of twelve children of Juan Nákpil Luna and Juana García Putco. He was self-educated; and earned fame as a pianist and composer. He married the widow of Bonifacio, Gregoria de Jesús, by whom he had seven daughters and one son, Juan F. Nákpil, a renowned architect.

Nákpil spent the last years of his life at his home in Quiapò, Manila, where he died on November 2, 1960. His memoirs of the Revolution were published after his death under the title of Julio Nákpil and the Philippine Revolution. The Bonifacio Centennial Commission conferred on Julio Nákpil a posthumous award in 1963 in recognition of his patriotism.

Those who have been patiently reading my historical posts in the net might notice an ambivalence towards how I treat revolucionarios, particularly the murderous members of the hispanophobic Kataas-taasang, Kagalang-galangang Katipunan nğ mğá Anak nğ Bayan. In one blogpost, I condemned them with the fury of a scornful youth (using street language that may have tore down –unfortunately for me– all credibility of the facts which I have written there). In conversations that I have with other like-minded individuals, I do not, for one second, hesitate to declare that Bonifacio and his Katipunan cohorts were criminals, terrorists, and troublemongers.

So why feature a brief biography of an ex-Katipunero? What made him different from Bonifacio and the other Katipuneros?

True, this is a very difficult topic to ponder and discuss. In a free-for-all historical discussion that I had with my allies Señor Guillermo Gómez Rivera and Arnaldo Arnáiz two weekends ago, I was told that in the conflict between historical characters in the Filipino setting (and this excludes the Yankee invaders), there were no villains nor heroes. It was simply history in the making. Although Señor Gómez also has an ambivalent and sometimes compromising attitude towards certain historical personalities, for him, the nationalism of the person counts most. Therefore, Bonifacio is a hero in his book.

But not for me. I always look for the results of human outbursts. And the result of the Katipunan is what we see right now: a society fit for rabid dogs and not for men. Indeed, Bonifacio may have had nobler purposes and dictates, but his dictates were those of the Masonic lodge, the ancient enemy of the true Filipino faith which is Christianity, aka, Catholicism. The seemingly noble ideals of liberté, égalité, et fraternité bedeviled the foothold of absolute monarchy which, in reality, gave birth and form and spiritual synergy to then heathen and backward peoples such as ours. Freemasonry exchanged it for democracy which, in reality, makes us self-destruct, disfigures us, and places us back to our heathen beginnings, no thanks to liberal amounts of liberation.

Going back to Nákpil, perhaps my inclination towards the arts gave me a soft spot for this Quiapense. After his revolutionary works, he lived a semi-hermit life dedicating himself to music and self-education. Aside from his musical masterpieces (which up to now are the talk of many historians and some classical musicians), he also dabbled in linguistics and scholarship (even making notes on the etymology of local geographical names). Although a Tagalista, his language was actually Spanish: he wrote his memoirs and other personal and scholarly notes (such as Teodoro M. Kálaw’s La Revolución Filipina) in the beautiful language of Miguel de Cervantes. And he was sure damn proud of it. How ironic, indeed, for someone to have joined an anti-Spanish terrorist group but whose language and psyche is that of the colonialists.

During his final years, Nákpil was regarded as a “true gentleman of the old school”. His biographer, the late historian Encarnación Alzona, has this to say about the musical revolutionist:

This writer had the privilege of meeting him when he was already in his eighties. What impressed her was his dignified bearing. He was erect, slender, and sprightly, with a ready smile, and above all his mind was lucid. When the conversation turned to the subject close to his heart –the Philippine Revolution– he talked animatedly. He could recount with vividness his experiences during that turbulent epoch. He remembered distinctly certain personalities and what he learned from them. The episode had made lasting impressions on his mind…

By October 1960 his children noticed in him a pronounced physical debility, although he continued his customary morning constitutional, when the weather permitted. On sunny mornings he could be seen dressed neatly and with the aid of his walking stick strolling on the promenade in the Luneta. On All Saints’ Day, 1 November 1960, however, he stayed in bed. On the afternoon of the following day, 2 November, he expired at his home on Barbosa Street. He was ninety-two years old.

If I were to make a comparison between the Katipunan and, say, the Abu Sayyaf, the latter would have paled in deathly comparison. Although both groups are terrorist organizations, the intellect of many a Katipunero was far higher than that of their modern Mindanáo counterpart. Abu Sayyaf members are scalawags and vermins of the lowest ground. After being neutralized, members remain as scumbags. But many Katipunan members such as Nákpil remained dignified and even exalted.

And his music –and language– dignified him more.

Philippine elections: a failure even from the very beginning

The controversial convention at Barrio Tejeros. Many historians acknowledge that the first election in Philippine history was held here.

Significantly, our country’s first president, Emilio Aguinaldo, was not elected by the Filipino people. He was elected by his Katipunan comrades and fellow Freemasons in Tejeros, San Francisco de Malabón (now General Mariano Trías), Cavite, a controversial historical event which is now known as the Tejeros Convention. That first election was exercised not to choose a leader to lead a nation but to lead the rebellion against Spain because during that time, the revolucionarios were divided into two factions: the Mágdalo, led by Aguinaldo and his cousin Baldomero Aguinaldo, and; the Magdiwang, led by Mariano Álvarez.

To pacify and unite the warring factions, which already have their own respective local governments in most of Cavite and other neighboring provinces (those that they captured from the Spanish government), Álvarez invited Katipunan supremo Andrés Bonifacio to mediate in a convention that was supposed to discuss military matters against Spain. But in the end, an election was held to decide who should lead the rebellion once and for all. This happened on 22 March 1897.

The closed-door election among these high-ranking Katipuneros/Freemasons resulted in the presidency of Mágdalo’s Emilio Aguinaldo (who was absent during that time). The convention chose Magdiwang’s Mariano Trías as Aguinaldo’s Vice-President. Meanwhile, Bonifacio was chosen as the Director of the Interior.

Alas, a certain Daniel Tirona questioned the results of the election. He argued that a lawyer should rightfully hold the position of Director of the Interior, even going as far as suggesting another person for the post. Naturally, this insulted Bonifacio. If not for intervening hands, Bonifacio would have shot Tirona. The angry supremo subsequently nullified the result of the proceedings before walking out from it, declaring that he is still the undisputed leader of the Katipunan from which both factions originated. This of course didn’t sit well with the other officials. The rest, as they always say, is history (Bonifacio’s orchestrated trial and execution, the proclamation of a premature independence, the US invasion, etc.).

According to eminent historian Ambeth Ocampo, however, the Bonifacio-Tirona tussle was not enough reason for the Katipunan Supremo to walk out of the proceedings just like that. As per Ocampo’s investigation, one major reason for the walkout was electoral fraud.

Yep, then as now.

Aguinaldo’s cohorts were supposed to be the first “sons of democracy” in this country, but they proved not to be worthy. Understandably, though, the situation back then didn’t allow suffrage a clean chance. For one, the first election was not even national — it was strictly Masonic. Secondly, the first “politicians”, most of whom were Freemasons, were still being taught the rudiments of republicanism and the ideals of democracy — the scourge of a monarchical form of government which had secured and succored the archipelago for hundreds of years. Thirdly, the Philippines was not only at war with Spain but was also wary of US military presence (particularly the fleets which arrived in Manila Bay) brought about by the Spanish-American war. But still, the process was tainted with irregularities, a sickening legacy which we still carry on even in this age of automated elections — the new system, sadly, still has the stigma of distasteful imperfections (“birth pains” or no “birth pains”) because a number of Precinct Count Optical Scan machines bogged down; and just when things seemed to flow out smoothly, sh!t happens!.

However, during the American interlude, the right of suffrage as we know it today was born. Technically, the first election that took place was a municipal one; it happened in Baliuag, Bulacán on 6 May 1899 under the auspices of American military Governor General Arthur MacArthur of which not much is known. But the first national elections in which the whole country was involved were held on 30 July 1907. The Filipinos elected the members of the first Philippine Assembly, the legislative body during the first few years of the US’ illegal reign in the country. Eighty one delegates to the National Assembly were elected while non-Christian provinces and districts having their own special governments were represented by appointees of then Civil Governor James Francis Smith.

Curiously, the newly elected assembleymen were no different from Noynoy Aquino who, as of this writing, is leading in the canvassing of votes in the recently concluded 2010 Philippine National Elections: most were generally young (between 31 and 40 years of age), well-educated, and filthy rich. Around 20 had a stint in the Spanish colonial government, and more than 50 were officials of the ill-fated Malolos government.

Then as now, the elite ruled the legislature. Worse, one of the first bills that these pro-American pigs passed was an increase in their per diem salary! And some even attempted to pass a bill exempting their properties from taxation!

Their apologists may claim that they were still inexperienced when it comes to democratic governance, that a republican form of government is not for personal aggrandizement nor profit. But the abovementioned political immaturity metamorphosed into a much higher form of (subtle) notoriety today. Take this one for instance: don’t you find it insanely immoral to impose Value Added Tax on food, a very basic commodity? If you don’t, I guess I am but a talkative, cynic, and unprincipled ignoramus doltishly questioning as to why the poor are always hungry. And then we have the C-5 road extension and the NBN-ZTE scandals, political dynasties, lawmakers lashing out unparliamentary language against each other, and the like. And such @$$hole-like behavior provokes some of their colleagues to become mentally out of control.

This is the true historical picture of our Philippine electoral system. Conclusion: we have not learned much from our past mistakes. No wonder Alexis-Charles-Henri Clérel de Tocqueville quipped that “in a democracy, people get the government they deserve.”

You allowed yourselves to be fooled by emotions brought about by last year’s unprecedented events. You allowed yourselves to be fooled by ABS-CBN. You thus allowed yourselves to vote for a color that has been long dead and proven ineffective. You, therefore, deserve the consequences. You will get the government you deserve.

Democracy —the warmachine of the US WASPs, and a clever disguise for mob rule— is but a sham. And history proves it every time.

The end is near?

SKYPEing at the office:
[4/20/2010 10:43:57 PM] Pepe Alas: Massive earthquakes, tsunamis, drought, famine, and recently, an enormous volcanic eruption in Europe.
[4/20/2010 10:44:08 PM] Pepe Alas: I think the end is really near.
[4/20/2010 10:44:26 PM] Pepe Alas: So tell me, why should we still pursue our advocacies?
[4/20/2010 10:44:49 PM] Arnold Diaz Arnaiz: we should not
[4/20/2010 10:44:51 PM] Arnold Diaz Arnaiz: 😀

There is, I think, a cause for concern. News about massive earthquakes around the globe (Haiti, Chile, and China) and the notorious number of lives it took are becoming more and more common. Tsunami fear caused by those tremors is all over coastline communities. The El Niño phenomenon is still wreaking havoc throughout the Philippines and its surrounding areas. The temperature continues to rise all the world over. And recently, Eyjafjallajökull’s eruption somewhere in Iceland caused a large-scale volcanic ash which disrupted air traffic across Europe and in some parts of North America. Drought and famine is nothing new, too…

…just like thoughts of war.

For instance, the US is always noisy with the way they’ve been policing enemy countries such as North Korea and some Middle East countries (particularly Iran). These WASPs always cry foul over news of nuclear arms being manufactured and stored in these countries. But Arnaldo is correct in his observation: who, in turn, are checking the US’ nuclear arms and its rising military personnel?

No one. Not even the United Nations. Besides, where the heck is the UN’s general headquarters located? LOL!!!

“Hollywood movies are sending us a message, man,” Arnaldo told me this morning as we were going home from our night shift. “Remember those doomsday movies such as Deep Impact and, what was that recent film which starred Danny Glover? 2012? The US presidents in those movies are all blacks.”

And from what race is the actual US president in real life?

Coincidence or conspiracy? I thought Arnaldo is getting crazy, but he does have a point. What was that which Mel Gibson (as Jerry Fletcher) said in the film Conspiracy Theory? “A good conspiracy is unprovable. I mean, if you can prove it, it means they screwed up somewhere along the line.” Of course.

I believe in “good conspiracy theories” — there’s the Club of Rome. Then the Committee of 300. And the nefarious schemes of the CIA against enemy countries. All of them are under the umbrella of the notoriously secretive Freemasons, the enemy of my faith. The claims of all those who have written extensively against these mentioned organizations made sense to what is happening all over the world: drug trade, broken families, same sex marriages, prostitution, anti-life devices (contraceptives), the myth of an overpopulated world, even rock music and pop culture, etc. All I can say about this are but two simple words: evil exists. But not for long.

Because the end is near, I think.

So if it is, why still continue this quixotic advocacy that I share with Arnaldo, Señor Gómez, and JMG?

For hundreds of years, various prophets have preached about the end of the world. Prophets since biblical times have been warning people that the end is near. But it’s already 2010. However, I would like to share these thoughtful words from New York Times bestselling author Richard Moran in his scary book Doomsday: End-of-the-World Scenarios:

Like everything in life… there are some things we can control and some things we cannot.

We can try to do something about the worsening greenhouse effect, cyberterrorism, looming plagues, bioengineering blunders, and the proliferation of weapons of mass destruction. Yet any effort we make to forestall or eliminate one of more of these threats will require that we as humans undergo a very fundamental transformation in our way of looking at the world and at each other.

We shall have to put aside the greed, arrogance toward nature, and cultural, religious, and racial hatreds that have brought us to the brink of catastrophe. Throughout the entire history of humankind, we have not been able to conquer these demons. Can we do it now — even if not doing so might will mean the extinction of our species? History and reason tell us probably not. In all likelihood, we shall doom ourselves.

As to the extinction scenarios that are not in our hands –asteroid impacts, massive volcanic eruptions, the coming ice age, mega-tsunamis, and insect invasions– there is simply nothing we can do to alter the inevitable. We may think we can use our mighty technological prowess to save our species — nuclear weapons to destroy incoming asteroids, giant dams to divert warm ocean currents and melt advancing ice sheets — but in the end all our efforts will be futile, for it is nature, not man, that reigns supreme on Earth…

…Perhaps in the final analysis, we should not worry about tomorrow –for tomorrow will be what tomorrow will be– but rather seize each day we are given. Love our families, cherish our friends, and forgive our enemies, open our eyes to the beauty of nature around us. Before it’s too late, we need to stop and smell the roses, for roses — like the human species — cannot bloom forever.

While there is life, there is hope. A big AMEN to that.

A Rizalian Challenge

“Kaniya-kaniyang Rizal…”

–Cris Villanueva in Bayaning Third World–

Today, the Philippines, as always, celebrates its national hero’s 113th martyrdom. As always, renowned politicians, attention-hungry statesmen, and a wild caboodle of TV-familiar faces who are in control of government and business are all over public plazas frothing out “nationalistic” fervor in relation to Rizal’s life, works, and influence. This will continue on and on and on, a vicious and aching cycle for a nation attuned to the vices of modern technology.

Nowadays, who cares about Rizal? Who reads him? I mean, who really reads him? Would an avid Rizalian be able to share his heroism towards the masses who would rather pay more attention to bring food to their homes at least twice a day? Ambeth Ocampo does, but mostly towards students who are affluent enough to be able to enroll in posh schools like La Salle or the Ateneo.

But here lies the question: why is there a need to study Rizal? For the simple reason that he is the key towards identifying the Filipino national identity. Not that he was the first Filipino (in a way, he was, in the romantic context of León Mª Guerrero), but whenever there is a mention of Philippine history, this Calambeño will easily come into mind. Besides, Rizal did have something to do with national identity; he lived in that identity which was later lost when we were invaded in 1898 and which, up to now, our generation is still looking for (or is it?)

Rizal, as well as his contemporaries, but especially him, knew where he stood. National identity was never a dilemma nor a mystery for him. Nor was it a mystery for the rest of the Ilustrados and majority of Filipinos. Knowledge of national identity is power. And with this, Rizal and the rest of the Ilustrados had knowledge of this power; the only problem was some of them didn’t know how to use it.

The scenario today is twice as frightening: we don’t know our true national identity, thus we are powerless.

Since Rizal, among other venerated people of the past, is the most conspicuous and most widely known throughout the islands, it is but wise to use him as the key to opening that treasure chest of knowledge of our national identity that has been long searched for and debated.

But there is yet another problem: Which Rizal should we use?

This realization behind the mystery of Rizal was raised upon watching the last scenes of Mike de León’s film biopic Bayaning Third World (winner of the Gawad Urian Awards 2000).

At the end of the movie, Cris Villanueva’s character, which was dumbfounded behind the controversies surrounding Rizal’s retraction, couldn’t help but mention “Kaniya-kaniyang Rizal” (each has his own version of Rizal). This was a result of his and Ricky Daváo’s character’s frustration over their unresolved search for the truth behind Rizal’s retraction from Masonry.

Did he or did he not retract?

Standing on top of the heap of all this controversy was a Vincentian from the San Carlos Seminary, Jesús Mª Cavanna, C.M.

Several decades ago, he published a massive tome: Rizal’s Unfading Glory (a Documentary History of the Conversion of Dr. José Rizal, 1956). Cavanna’s brilliant defense that Rizal did return to the Catholic Church seemed up to now unbeatable. In the book, through the strengthening of the “Rizal did retract” postulation, Cavanna virtually stripped Rizal’s novels and vitriolic essays off every trace of heroism. Indeed, what is so heroic behind irresponsible calumnies against an institution which technically created a nation? But the gist of the book is that Rizal’s heroism may be found in the retraction itself — he fought for what he thought was evil, unjust. He aligned himself against forbidden secret societies, read books that were included in the Index of Forbidden Books. All this he did for love of country. The retraction he did for love of God.

In view of the foregoing, the truth behind Rizal’s retraction is terribly crucial: if he didn’t retract, that only goes to show that everything he wrote against the Catholic Church, no matter how baseless and Satiric, were true. That would have given Christianity in the country a gaping hole. That could only mean that Dan Brown is right about the Church after all. On the other hand, if Rizal did retract, what’s all this talk of Rizalian heroism during his birth and death anniversaries?

No matter how strong Fr. Cavanna’s evidence is, skeptics remain. Thus, it is up to the historian in general and to the Rizalian scholar in particular to finish this discussion once and for all. We may never know where Bonifacio was exactly buried. We may never know where the first cry of revolt was made. We may not even know the real reason behind Gomburza’s execution. But with Rizal, perhaps the most self-documented Filipino hero of all time, everything to know about him is all set on the table; all we need to do is to have a discerning eye, a conscious mind, a relaxed judgment of facts.

Not to mention a huge amount of patience and time.

In order to know Rizal, we should follow and faithfully observe his life. One step at a time. In order to know Rizal, we have to get into his mind.

To the historian and Rizalian scholar lies the brunt of responsibility. He must think and feel like Rizal. He must follow his every movement — from his childhood days in Calambâ to his misadventures in Biñán. From his poetic youth in Manila to his sojourn in Singapore and elsewhere. From his cold lonely nights in Europe to his peaceful days in Dapitan. From his final moments in Fort Santiago to Eternity.

He must think like Rizal. He should literally read all the books Rizal read, page by page, word for word. After reading, the Rizalian should learn how to daydream like Rizal, and how the latter felt after reading the triumphs of his literary heroes. Was it a feeling of triumph, of wild ambition, of a realization?

He should feel like Rizal: meditate on the heartaches and the pains of a broken heart, from Batangas all the way to Europe. He should discover how Rizal felt when he secretly left his parents on his way to the Old World.

He should be able to answer why Rizal hated the very institution which nurtured his hunger for knowledge, and quenched his thirst for the sciences. Why did he rebel against those who supported his desire to make love with the arts and letters?

The Rizalian should know the hidden fears, excitement, and awe that Rizal must have felt upon entering the Lodge door. If the need arises, the Rizalian, if religious, should make a pact with God before entering the Lodge just as to know more about the evolution of this Renaissance Man from Calambâ. Within the Lodge lies so many answers behind the evolution of Rizal’s rebellious character later on in his life.

The Rizalian must learn how to talk to God, for that was how Rizal was: deeply spiritual man despite his Masonic degrees. And in this spiritual puzzle, the Rizalian must be able to delve in order to solve it.

He must undergo a lot of challenges. He must undergo a transformation. He must become José Rizal. Because Rizal was never human. First and foremost, he was a man, sent by God to challenge our iniquities in these direst of times.

All this the Rizalian must face — if he wishes to finally decipher Rizal and his religious conversions. Only an end to this retraction hullaballoo will finally get rid of the rust that has encrusted our “key” which can open the age-old chest hiding our national identity…

For each Filipino cannot have his own version of Rizal, nor he be allowed to have his own fancy of the national hero…

We should only have one Pepe Rizal.

*******

This is a repost (with minor edits) from an article which I wrote for Skirmisher last 19 June 2008.

On The Tridentine Mass

Papal Basilica of Saint Peter

Two nights ago, I was chatting with a young chap from UPLB. He was practising his Spanish with me. Our conversation then shifted to Catholicism. And this young man impressed with me with his knowledge of the Catholic Church.

I was born a Catholic, but wasn’t really a devout one. But my father is. He comes from a very religious family. Anyway, my dad is from a generation whose elders were brought under a strict Spanish Catholic environment. I was what you’d consider a Catholic by affiliation, and that is all. I was nonchalant about my religion, and even ignorant about most of its teachings.

When I stepped into the world of college life, I was exposed to a myriad of ideas, precepts, beliefs: Iglesia Ni Cristo, Marxism, Freemasonry, atheism, born-again peeps, etc. Since I’m a person who reads a lot, I explored and researched about other creeds. In the end, this (mis)led me to believe that the religion I grew up with is a false one. =(

After brief stints with other groups, the funny thing was I ended up as an atheist for the next two years or so!

But as they say, God works in mysterious ways.

I was brought back to the Catholic fold last 2003 due mainly to personal researches about my country’s Spanish past. Along the way, I was able to discover and realize the leyenda negra (black legend) being hurled against the Spanish clergy. Ironically, I ended up defending the Spanish friars against everyone attacking them although I was still an atheist! Little by little, my “reconversion” was on its way. I soon became an agnostic. And one September night of that year, as I was pondering whether to have my wife abort our second child or not, God gave me a sign.

You see, 2003 was the worst and arguably one of the best and memorable years of my life. I was jobless, disowned by my folks and various relatives, living in a decrepit bodega, penniless, you name it. It was during this year when I did nothing but read, write, ponder, steal books, ponder some more, dream. And since I was (surprisingly) having difficulty in getting employed, I thought that having another baby was too much (I was already then an agnostic during this time). I was goading my wife for days to give up the baby. I was giving her horrible scenarios of what might happen to us if she doesn’t accept abortion as a solution: poverty, poverty, and lotsa poverty. Finally, I was able to make her say yes. We planned of going to Quiapò to buy an infamous pill (Cytotec) to kill the fetus.

I admit, however, that I felt uncertain and very afraid of doing it. So before committing the crime, I prayed to God for the very first time in years. While walking desolately along Chino Roces Avenue one night on my way home, I muttered, “Lord, if you are indeed real, show me a sign —any sign— that you disapprove of this abortion”.

The sign came that very night. Upon arriving home, I talked again to my wife (without telling her that I prayed). I told her that we have to abort the fetus soon, the next day, while the it is not yet in human form (an infamous argument by “pro-choice” advocates). Quietly, she agreed. And as we slept together, I thought of my prayer – I had no idea what kind of sign I would receive… if God were ever real. After a few minutes, we drifted to sleep.

But moments later, my wife woke me up. I was surprised — she was crying! In between sobs, she said she’d rather not have an abortion. She said she’s willing to face anything —EVERYTHING— just to keep the baby. I embraced her, and broke into tears as well.

It was no coincidence or anything like that. It couldn’t have been any clearer: that was the sign I’ve been waiting for…

GOD IS REAL.

And so a few months later, a very handsome José Mario Guillermo II P. Alas —Momay— was born. And my stupid fear of poverty-ridden-days-ahead was just that: plain stupid. Because now our kids are four, and we’ve never been better than before!

José Mario Guillermo II Alas y Perey

 ***

Fast forward to today. Me and my wife will have been married for a decade this coming September 13 (our anniversary). Although we’ve been married civilly, we haven’t had a church wedding yet.

It’s every Filipina’s dream of being walked down the aisle. As a Catholic husband, it’s everything for me as well. The rite of marriage for devout Catholics is very sacred. And so we’ve decided to be wed under Church ceremonies. It is never enough to remain married only in pen and paper or in the eyes of the law.

And since it’s going to be our tenth year together, we decided to marry under Church ceremonies. And my wife even went a step further by suggesting that it should be a Latin/Tridentine Mass wedding.

Great idea!

 ***

A Latin Mass wedding in Nuestra Señora de la Paz y Buen Viaje, Bohol

My wife has always known my passion for everything Catholic. In fact, she learned about the Tridentine Mass only from me. But although it was I who taught her about the Latin Mass, I’ve never even thought of marrying under that rite!

I’ve learned about the “reality” of the Latin Mass during those bleak days of 2003 when I was deep into Philippine history. Although renowned Philippine historian Fernando Ziálcita will not agree with me (he once told me that one shouldn’t interrelate Christianity to Philippine history), one cannot help studying Philippine history vis-à-vis Philippine Christianity (because I firmly believe that the Philippines is a Christian creation; Spain was but a tool). One particular book which really grabbed my attention was Till The End of Time With the Mass of All Time written by the late Atty. Teodoro R. Domínguez (A.A., L.L., B.), himself an ex-atheist who converted to Catholicism. Funds for the publication of this controversial book was from a certain Therese Villanueva de Vargas.

It was from this book where I learned about the brief history of the Tridentine Mass, the alleged “Lefebvre schism”, the crisis within the Vatican, the Society of St. Pius X, even Canon Law (I wasn’t really familiar with it before). In this book I was also introduced to then Joseph Cardinal Ratzinger, now known as Pope Benedict XVI; he was then Prefect of the highly important Sacred Congregation for the Doctrine of the Faith (now headed by William Cardinal Levada). And through this book, I instantly became a fan of Cardinal Ratzinger (that’s why when our beloved Pope John Paul II passed away, I was rooting for Cardinal Ratzinger to take his post — and my prayers were answered!).

I got this book from my mentor, the eminent Filipino scholar, linguist, and historian Señor Guillermo Gómez Rivera. And I was even intrigued when Señor Gómez told me that he once contacted Atty. Domínguez for a telephone interview. Señor Gómez said he had a hard time in doing so because he had to go through a lot of people and a tedious verification process before finally being able to speak to the erudite lawyer. Señor Gómez also mentioned to me that Villanueva de Vargas’ various businesses were ruined, and that she went bankrupt.

The reason behind this? Señor Gómez had an accusing finger on Freemasonry, the nemesis of our religion (but that’s another story). I am not so sure if all this information is correct. Well, I’m not saying that Señor Gómez was exaggerating or something to that effect (he’s not that kind of person). It’s just that I’m surprised about the intriguing nature and controversiality of this issue (I just hope I could contact Ms. Villanueva de Vargas).

Atty. and Mrs. Teodoro R. Domínguez, known defenders of the TRUE Catholic Church in the Philippines

I tried contacting Atty. Domínguez myself (I think it was also 2003 or early 2004). I found his number in the phone directory (because Señor Gómez lost his contact number) and dialled him. The person who answered the phone was Mrs. Domínguez herself! She was a very polite lady (quite young if you ask me), but I could easily tell from the suspicion from her voice. She asked me how I got their number, what my agenda was, and all that verification stuff. I simply told her that I had the opportune chance of reading her husband’s book and had wanted to attend a Latin Mass. She said that her husband was already too old and weak to accept calls (by then, he was already receiving the Holy Communion privately at their house), but politely told me that I can attend one of their services in a church somewhere in Quezon City (Our Lady of Victories Church in New Manila). I didn’t ask anymore, but apparently she’s hiding her husband against some form of “threat”. She also told me briefly about her husband’s tiff against the late Manila Archbishop Jaime Cardinal Sin who was the first to oppose the Society of St. Pius X, calling the members schismatic (the Domínguez couple were members of this Catholic Traditionalist group).

Although I wasn’t allowed to speak with Atty. Domínguez, I learned a lot from his nice spouse.

Then a few years later, as I was searching his name in the internet, I found out that he already passed away… =(

I won’t go into details of the book lest this blog post becomes a book review. But all I can say is that it opened my eyes to the crisis —the current crisis— that the Holy Catholic Church is currently facing. And that is one major reason why I no longer attend Sunday masses in churches near us (although I stop by to pray and pay my respect). Because such masses are orchestrated by the “Conciliar Church”.

In a jiffy, here are sixty-two reasons why, in conscience, I cannot attend the New Mass of the Conciliar Church.

Let me add a sixty-third reason: Facebook and the internet!

That was a joke.