As I readied myself for the highly anticipated Thanksgiving celebration, I was informed about widespread flooding occurring in my home province in the Philippines. The Manila Standard reported, “More than 35,000 people were brought to safer ground as floodwaters engulfed large areas in Northern and Eastern Samar Tuesday, after a shear line - an area where cold and warm air meet - dumped six weeks’ worth of rain in the Eastern Visayas region. The National Disaster Risk Reduction and Management Council (NDRRMC) said on Tuesday that about 57,606 people - or 14,775 families - in 103 barangays in Northern Samar, Samar, Eastern Samar, Southern Leyte, and Biliran have been affected by the floods. Within 24 hours, between Monday 8 AM and Tuesday 8 AM [November 20-21], the weather bureau’s station in Catarman recorded 619 millimeters of rain, more than its normal rainfall of 457.8 millimeters in November, and higher than the amount of rain recorded during the onslaught of Tropical Storm Ondoy in 2009. Floods almost reached the second story of some houses in the towns of Catarman, Lope de Vega, and Catubig.”

The bishop of the diocese designated the cathedral as an evacuation center. Together with the priests and religious members, including the sisters of the orphanage where I grew up, the bishop facilitated access to provisions and nourishment for the flood victims.

As we enter the season of Advent, the initial part of the Gospels focuses on the culmination of time and the anticipated return of our Lord. In the book of Revelation, there are references to natural disasters and conflicts as indicators of these concluding times. Nevertheless, for us who hold steadfast to our faith, these signs aren't intended to instill fear or trepidation. Instead, they serve as a beacon of hope, affirming that even amid such events, God remains with us. Emmanuel, meaning “God with us,” truly encapsulates this divine presence in the midst of it all.

This season presents us with an opportunity not only to embrace hope but, more importantly, to express gratitude towards God — the ultimate source of every gift we receive. It reminds us of His immeasurable love, culminating in the profound act of giving His only Son on that sacred Christmas day.

May I share with you the perspective of a priest, lawyer, theologian, and canonist, Rev. Ranhilio Aquino, in respect to the removal of Bishop Strickland. The following are essential considerations:

1. Canon 331 (Code of Canon Law):
   “The office uniquely committed by the Lord to Peter, the first of the Apostles, and to be transmitted to his successors, abides in the Bishop of the Church of Rome. He is the head of the College of Bishops, the Vicar of Christ, and the Pastor of the universal Church here on earth. Consequently, by virtue of his office, he has supreme, full, immediate, and universal ordinary power in the Church, and [he] can always freely exercise this power.”

2. Canon 333, s. 3:
   “There is neither appeal nor recourse against a judgment or decree of the Roman Pontiff.”

3. Vatican I, Pastor Aeternus, Chapter 3, Canon:
   “And so, if anyone says that the Roman Pontiff has only the office of inspection and direction but not the full and supreme power of jurisdiction over the whole Church, not only in matters that pertain to faith and morals but also in matters that pertain to the discipline and government of the Church throughout the whole world, or if anyone says that he has only a more important part and not the complete fullness of this supreme power, or if anyone says that his power is not ordinary and immediate either over each and every church or over each and every one of the shepherds of the faithful, let him be anathema.”

4. Canon 1404 (most important of all):
   “Prima Sedes a nemine iudicatur,” which translates to “The First (Prime) See is judged by no one.”

5. Vatican II, Christus Dominus:
   “4. By virtue of sacramental consecration and hierarchical communion with the head and members of the college, bishops are constituted as members of the episcopal body. (1) ‘The order of bishops is the successor to the college of the apostles in teaching and pastoral direction, or rather, in the episcopal order, the apostolic body continues without a break. Together with its head, the Roman pontiff, and never without this head, it exists as the subject of supreme, plenary power over the universal Church. But this power cannot be exercised except with the agreement of the Roman pontiff.’ (2) This power however, ‘is exercised in a solemn manner in an ecumenical council.’ (3) Therefore, this sacred synod decrees that all bishops who are members of the episcopal college have the right to be present at an ecumenical council.
   
   ‘The exercise of this collegiate power in union with the pope is possible although the bishops are stationed all over the world, provided that the head of the college gives them a call to collegiate action, or, at least, gives the unified action of the dispersed bishops such approval, or such unconstrained acceptance, that it becomes truly collegiate action.’”

It is important to underscore the fact that the Church is not an American democracy. It is not even a British democracy. It is not a democracy at all. It is a community hierarchically organized, founded on the Gospel as received and lived by the Sacred Tradition of the Church. It is synodal, inclusive, and participative – and none of these derogates from the prerogatives of the Petrine Office.

“If he begins Mass on time, his watch is advanced;
if he begins a minute later, he keeps people waiting.
If he preaches too long, he makes people get bored;
if his homily is too short, he is unprepared.
If he owns a car, he is luxurious;
if he does not own one, he does not go with the times.
If he goes out to visit families, he is always out;
if he does not, he has no time for them.
If he asks for donations, he is a moneymaker;
if he does not do it, he is too proud and lazy.
If he takes time in the confessional, he is too slow;
if he makes it too fast, he has no time for his penitents.
If he renovates the church, he throws away money;
if he does not do it, he allows everything to rot away.
If he is with the youth, he forgets the old.
If he is seen with women, he is a playboy;
if he goes with men, he is not normal.
If he is young, he has no experience;
if he is old, he should retire.
As long as he lives, there are always people who are better than him;
but if the priest dies, there is nobody to take his place!

When you visit a priest, please remember...

That a priest isn't married nor will he have a family of his own. No wife, no children. His family is his parishioners. He is a spiritual father in faith to the community he serves. His future is in celebrating the Eucharist at Mass every day, listening to confessions, anointing the sick, serving those who come to him for help. A priest usually serves a parish for six to twelve years. After that, he may be transferred to another parish or assigned a different role in the Church. He relies on his team of volunteers, staff, and the lay faithful. Don't expect him to be there all the time for you.

When you give money to the church, you may be surprised to know that the money isn't for him, because whatever he receives, he gives. He receives a stipend to meet his basic expenses of food, clothing, and travel. He saves every penny to go for a vacation, and much of the money is gifted by friends, relatives, and well-wishers, as he doesn't get paid leave like the rest of us who work. While most of us work for a fixed amount of hours with two days off a week, priests are expected to be on standby 24/7. They cry too. They cry when families cry on the deathbed of someone. They get angry too when a person tells them about being abused by someone, but they are bound with the seal of confession. They feel the pain when they see every drop of tear that comes from your eyes. So, don't be angry if they don't respond to you when you need them. They are humans as well, with the same frailty like every human being.

If you hear anyone speaking badly about a priest, please correct that person and don't engage in idle gossip without knowing the facts. Remember that they are alone and at times would need someone to listen to them. There are many holy priests, but everyone suffers from a mistake of one. Pay attention to their emotional, physical, and mental needs. Accompany them if needed, offer a helping hand, or even a lift. It's not easy to go out alone at 2 or 3 in the morning, especially in dangerous neighborhoods or weather, for counseling or even anointing someone on their deathbed. If someone comes to them at such an hour for help, they have to get up from their deep sleep and still be expected to celebrate Mass in the morning. Who is there for them when they are ill or have emergencies in the middle of the night? Yet they are required to perform their duties because, if not them, who? Remember their birthdays, ordination anniversaries, and important events in their lives. Celebrate with them, cry with them. Offer a shoulder to lean on. If they fall, don't judge or criticize, pray for them. Lift them up and help them on their journey in life. Don't be offended if they don't live up to your expectations. No priest is perfect.

So, take care of your priests, remember the ones who baptized, confirmed, married, and anointed you. The ones who offer Masses for your intentions and pray for you. May God bless our priests in Jesus' name, our eternal High Priest. Amen.”

- Anonymous

In the past weeks, parishioners have asked me why the Church has not approved the Miracle in Medjugorje. The Church's lack of official approval for the reported apparitions at Medjugorje can be attributed to several reasons. It's important to note that the information I provide is based on the situation as of September 2021, and any developments beyond that may not be included. Here are some of the reasons why the Catholic Church has not approved Medjugorje:

1. Ongoing Investigation: The Church takes claims of apparitions seriously and conducts thorough investigations to ensure the authenticity of such events. In the case of Medjugorje, multiple commissions were established over the years to study the reported apparitions. The Church has been cautious and meticulous in its approach to evaluating the claims, and the investigation process takes time.

2. Local Bishop's Commission: The initial investigations into the alleged apparitions were carried out by the local bishop's commission. In 1982, this commission, which consisted of bishops from the former Yugoslavia, released a statement indicating that there was not enough evidence to confirm the supernatural character of the apparitions.

3. Lack of Consensus: The Church seeks a consensus among the bishops and theologians involved in the investigations. However, there has been no unanimous agreement regarding the supernatural nature of the Medjugorje apparitions. While some bishops and theologians have expressed skepticism or raised concerns about the phenomenon, others have been more open to the possibility.

4. Doctrinal Concerns: The Congregation for the Doctrine of the Faith (CDF), the Vatican's doctrinal office, has been involved in assessing the situation at Medjugorje. Doctrinal concerns are a crucial aspect of evaluating reported apparitions. The Church carefully examines the messages and teachings associated with the apparitions to ensure they align with the Catholic faith and do not contradict established doctrine.

5. Length of the Apparitions: The duration of the reported apparitions at Medjugorje is another factor that has contributed to the Church's caution. The apparitions in Medjugorje have been ongoing since 1981, which is a significantly longer period compared to other apparitions that have been approved by the Church. The length of time raises questions and requires more scrutiny to rule out any potential psychological or natural explanations.

6. Pastoral vs. Supernatural Considerations: In 2010, the Holy See established the Ruini Commission to study the spiritual and pastoral aspects of Medjugorje. While this commission did not definitively rule on the authenticity of the apparitions, it acknowledged the positive spiritual fruits and the strong faith of many pilgrims who visit Medjugorje. This recognition of the pastoral dimension is not the same as an endorsement of the supernatural nature of the apparitions.

7. Conflicting Reports and Disobedience: The lack of consensus among the visionaries themselves and the alleged disobedience of some of them towards the local bishop have raised concerns within the Church. Some of the visionaries have reportedly continued to receive daily apparitions, despite being instructed by the local bishop to cease publicizing them. Such conflicts and acts of disobedience can undermine the credibility of the reported apparitions.

8. Distractions from Essential Teachings: The Church carefully evaluates reported apparitions to ensure they do not become distractions from the essential teachings and practices of the Catholic faith. Sometimes, widespread devotion and focus on particular apparitions can lead to an excessive emphasis on private revelations, potentially overshadowing the centrality of Scripture, Tradition, and the Sacraments.

It's important to note that the Church's cautious approach to Medjugorje does not necessarily imply a judgment on the personal faith or devotion of those who visit the site. The Church encourages individuals to deepen their faith, participate in the Sacraments, and seek spiritual growth through the approved channels and teachings of the Catholic Church.

When the Son completed the work with which the Father had entrusted Him on earth, the Holy Spirit was sent on the day of Pentecost to sanctify the Church unceasingly and thus enable believers to have access to the Father through Christ in the one Spirit. He is the Spirit of life, the fountain of water welling up to give eternal life. Through Him, the Father gives life to men, dead because of sin, until He raises up their mortal bodies in Christ.

The Spirit dwells in the Church and in the hearts of the faithful as in a temple. He prays in them and bears witness in them to their adoption as sons. He leads the Church into all truth and gives her unity in communion and in service. He endows her with different hierarchical and charismatic gifts, directs her by their means, and enriches her with His fruits.

By the power of the Gospel, He enables the Church to grow young, perpetually renews her, and leads her to complete union with her Bridegroom. For, the Spirit and the Bride say to the Lord Jesus: “Come!” In this way, the Church reveals herself as a people whose unity has her source in the unity of Father, Son, and Holy Spirit.

The whole company of the faithful, who have an anointing by the Holy Spirit, cannot err in faith. They manifest this distinctive characteristic of theirs in the supernatural instinct of faith (“sensus fidei”) of the whole people when, from the bishops to the most ordinary lay person among the faithful, they display a universal agreement on matters of faith and morals.

This instinct of faith is awakened and kept in being by the Spirit of truth. Through it, the people of God hold indefectibly to the faith once delivered to the saints, penetrate it more deeply by means of right judgment, and apply it more perfectly in their lives. They do all this under the guidance of the sacred teaching office [Magisterium]; by faithful obedience to it, they receive, not the word of men, but in truth the word of God.

Moreover, the Holy Spirit not only sanctifies and guides God’s people by the sacraments and the ministries and enriches her with virtues, He also distributes special graces among the faithful of every state of life, assigning His gifts to each as He chooses. By means of these special gifts, He equips them and makes them eager for various activities and responsibilities that benefit the Church in her renewal or her increase, in accordance with the text: To each is given the manifestation of the Spirit for a good purpose.

These charisms, the simpler and more widespread as well as the most outstanding, should be accepted with a sense of gratitude and consolation, since, in a very special way, they answer and serve the needs of the Church.

(From the Office of the Readings on the 7th week of Easter;
from the Dogmatic Constitution on the Church from the Second Vatican Council, LG 4,12)

According to the National Assessment of Educational Progress (NAEP), Catholic school students performed at or near the top of their grade in reading and math compared to public schools coming out of the pandemic. On October 24, NAEP, also known as the Nation’s Report Card, released its findings for math and reading for Grades 4 and 8. NAEP is considered the most consistent measure of U.S. student achievement over time and a lens into student success.

As one commentator observed, if Catholic schools were a state, they would be the highest performing state in the country. The data also shows that Catholic schools are near the top in learning outcomes for students receiving free and reduced-price lunch, demonstrating the system’s commitment to underprivileged students. Although Catholic school students experienced a statistically significant five-point drop in Grade 8 math, Catholic school students’ average scores remained 15 points higher than the average scores of their Grade 8 public school peers.

“One of the reasons Catholic schools performed so well is that our teachers showed up for the kids. In every state, we were among the first to transition to distance learning, and, after that brief time, also among the first to return students to a safe in-person environment. That’s why I call our educators heroes,” said Lincoln Snyder, NCEA President/CEO. “This is a proud moment for our Catholic schools, but we’ve got a lot of work ahead of us. The nation’s top priority must be working together to help our kids grow and excel as we emerge from this pandemic.”

Setting an industry standard, more than 90% of Catholic schools opened safely, in person, five days a week with hybrid options during the pandemic. This is compared to approximately 56% of public schools. Catholic schools worked to meet the educational, economic, mental health, and spiritual needs of students and staff. This intentional dedication to Catholic school education also has shown an enrollment increase in Catholic schools as reported in the NCEA Data Brief: 2021–2022 Catholic School Enrollment.

The reading and mathematics assessments are given every two years to students at Grades 4 and 8. The reading portion measures reading comprehension by asking students to read selected grade-appropriate materials and answer questions based on what they have read. For math, the assessment tests knowledge and the students’ ability to apply their knowledge in problem-solving situations. Both results present a broad view of students’ reading and math knowledge, skills, and performance over time in public and non-public schools. Aside from Catholic schools, other private schools did not meet the minimum standard of responses to be included in the 2022 assessment.

NAEP is part of the National Center for Education Statistics (NCES). Since 1990, it has been the primary federal entity collecting and analyzing data related to education in the U.S. and other nations. NCES is located within the U.S. Department of Education and the Institute of Education Sciences. NCES fulfills a congressional mandate to collect, collate, analyze, and report complete statistics on the condition of American education; conduct and publish reports; and review and report on education activities internationally.

(Source: www.ncea.org)

We have entered the holy season of Lent, and we usually see Catholics at church more than any time of the year. Let us take a look at present-day Catholicism.

When determining the world’s largest Catholic countries, we generally focus on overall population size, i.e, the number of baptized Catholics in those places. By that standard, here is the current Top Ten list:

1. Brazil (120 million)

2. Mexico (90 million)

3. Philippines (80 million)

4. USA (67 million)

5. Italy (47 million)

6. Democratic Republic of Congo (45 million)

7. Colombia (35 million)

8. Poland (33 million)

9. Nigeria (32.4 million)

10. France (32 million)

However, what if we change the focus to “practicing” Catholics, meaning those who go to Mass at least once a week? The World Values Survey recently published data on Mass attendance rates from around the world, which created the following Top Ten list:

1. Philippines (47 million)

2. Mexico (45 million)

3. Democratic Republic of Congo (37.5 million)

4. Nigeria (30.5 million)

5. Uganda (28.4 million)

6. Colombia (20.5 million)

7. Poland (17.2 million)

8. Tanzania (17.1 million)

9. Angola (16.7 million)

10. Italy (13.6 million)

This picture looks different. Overall, there are five sub-Saharan Africa nations in the Top Ten. Brazil disappears altogether, with a Mass attendance rate of only 8%, as does the United States, where a 17% Mass attendance rate translates into 11.4 million practicing Catholics. Looking at that list, one could conclude that Catholicism today is largely an African enterprise. This trends in both population growth and Mass attendance; this African influence will only increase in the next century.

Recently, the Regional Episcopal Conference of West Africa, which includes Nigeria, Ivory Coast, Burkina Faso, Guinea, Benin, Mali, Togo, Ghana, and six other nations, held a press conference to present the results of its synodal deliberations. “The people insisted that there is a need for the Church to redefine her values, and this redefinition of values in a changing world should be based on the word of God and the living tradition of the Church and not on feelings and sentiments,” said Fr. Vitalis Anaehobi, Secretary General of the Conference.

Noting that the Vatican-issued “Document for the Continental Stage” of the synod features the image of the church as a “big tent” (Isaiah 54:2 - “enlarge the space of your tent”), Anaehobi said that Catholics in West Africa prefer another scriptural image – John 14 (“in my Father’s house there are many mansions”). “When we say the central idea is inclusiveness, they prefer a house where there are rules and principles and not just a tent where anybody can just come in,” he said.

While right and wrong aren’t determined by headcounts, it’s still an arresting exercise to compare the numbers of practicing Catholics in two notable Catholic nations. In Germany, there are 22.1 million Catholics with a 14% weekly Mass attendance rate or 3.1 million practicing Catholics. As we’ve already seen, Nigeria has ten times that total at 30.5 million.

(Source: John L. Allen/Cruxnow)

Joseph Ratzinger (Pope Benedict XVI) was born on April 16, 1927, in Marktl am Inn, Germany. His father, a police officer, came from a traditional family of farmers from Lower Bavaria. He spent his adolescent years in Traunstein, a small town on the Austrian border.

Joseph's youth was far from easy. His faith and family upbringing prepared him for the harsh experience of the problems connected with the Nazi regime; he even remembered seeing his parish priest being beaten by Nazis before celebrating Mass and was well aware of the fiercely hostile atmosphere to the Church that existed in Germany at the time. Toward the end of World War II, Joseph enrolled in the auxiliary anti‐aircraft service.

From 1946 to 1951, he studied philosophy and theology at the University of Munich and Freising. Together with his brother Georg, Joseph was ordained a priest on June 29, 1951, in the Cathedral at Freising. In 1953, Fr. Ratzinger obtained a doctorate in theology.

Four years later, he qualified as a university professor. He then taught dogma and fundamental theology at the higher school of philosophy and theology of Freising and other locations until 1969. In 1969, he was a professor at the University of Regensburg, where he eventually became Dean and Vice‐Rector. From 1962 to 1965, he was present during all four sessions of the Second Vatican Council as a chief theological advisor to the Archbishop of Cologne, Cardinal Josef Frings.

Fr. Ratzinger's experience as a priest and "expert" at the Second Vatican Council was immensely valuable and fundamental to his life. He lived out this experience as confirmation of his own vocation, which he defined as "theological." He wrote a rapid succession of detailed publications which serve as a reference point for Catholics and those involved in advanced theological studies.

In March 1977, Pope Paul VI appointed him Archbishop of Munich and Freising. He was ordained a Bishop that same year and was the first diocesan priest in 80 years to take on the pastoral governance of this large Bavarian Diocese. He chose as his episcopal motto: "Fellow Worker in the Truth" (cf. III Jn 1: 8).

He was proclaimed Cardinal by Pope Paul VI in June 1977, and in November 1981, he was appointed by Pope John Paul II as Prefect of the Congregation for the Doctrine of the Faith. He also became President of the Biblical Commission and of the Pontifical International Theological Commission. His six‐year role as President of the Commission for Drafting the Catechism of the Catholic Church is one of his many outstanding achievements.

In November 2002, the Holy Father approved his election, by the order of Cardinal Bishops, as Dean of the College of Cardinals. Until his election to the Chair of Peter, Cardinal Ratzinger was a Member of the Council of the Second Section of the Secretariat of State; of the Congregations: for the Oriental Churches, for Divine Worship and the Discipline of the Sacraments, for Bishops, for the Evangelization of Peoples, for Catholic Education; of the Pontifical Council for Promoting Christian Unity; of the Pontifical Commission for Latin America; and the Pontifical Commission Ecclesia Dei.

As Dean of the College of Cardinals, he presided over the College's deliberations during the Vacancy of the Holy See following the death of Pope John Paul II in April 2005. On Friday, April 8, Cardinal Ratzinger presided at Holy Mass in St Peter's Square for the funeral of Pope John Paul II. On Tuesday, April 19, Cardinal Joseph Ratzinger was elected the 265th Pontiff of the Roman Catholic Church, selecting the name Benedict XVI.

Seventy‐one years of homilies, innumerable essays, 66 books, three Encyclicals, and four Exhortations, all boiled down to the four last words at the hour of his death: “I LOVE YOU, JESUS.” He died December 31, 2022.