Monday, September 13, 2010

Ang kasaysayan ng Oton

Ang bayan ng Oton ay ang kauna-unahang pueblo sa Panay. Ang bayan na ito ay itinayo noong 1572 upang bigyang puri ang Inmaculada Conception bilang isang patron. Noong ika-labintatlong (13th) siglo, ang Oton ay produktibong lugar na pinanahanan ng mga malay na mangangalakal. Ang daungan nito na ngayon ay kilala sa tawag na Batiano Bridge ay isa sa limang pinakamatandang daungan ng mga malay na mangangalakal para sa pagpapalitan ng mga produkto sa irong-irong kasama ng sanglay o mga tsinong mangangalakal at karatig lugar na kinabibilangan ng Sugbu, Madiano at Malandog. Ang salitang Oton ay nanggaling sa salitang “OGTONG ADLAW”. Minsan may isang sundalong espanyol na nagtanong sa katutubo kung ano ang pangalan ng lugar na yaon. Dahil espanyol ang salitang ginamit hindi naintindihan ng katutubo ang nais na ipahiwatig ng sundalo sa kanya kaya sumagot agad ang katutubo na OGTONG ADLAW (noontime), ang akala niya siya ay tinatanong tungkol sa oras. Simula noon ang lugar ay kinilala na bilang Ogtong. Sa pagdaan ng maraming taon ito ay tinawag na Oton, alinsunod sa pinagmulan nitong Ogtong. Noong 1972, ang bayan na ito ay ginawang kapital ng probinsya ng Oton na binubuo ng Panay, Sibuyan, Guimaras, Romblon at kanlurang parte ng Negros.

Wednesday, September 8, 2010

Maghinampang sing may kasadya kag paghigugma…Dagtaw ta!

Ang pagdagyaw sa hinampang isa na ka tradisyon halin pa sang una sa seminaryo. Ang komunidad nagapartisipar gid sa sining hilikuton nga nagahatag sang tuman nga kalangkag kag kasadya sa bilog nga katapo sang komunidad. Ang pagpakig-ambit sang kada isa sa hinampang nagadugang sang duag kag kapag-on sa relasyon sang mga seminarista bilang mag-ululutod. Ang komunidad padayon sa pagpanglakaton kag nagadagyaw paagi sa paghimbun kag paghatag sang ila kaugalingon sa paghinampang. Ang tanan nga kabudlayan nagahaganhagan kung ang seminarista makapalapit sa lugar halampangan kag makapabutyag sang ila kaugalingon para sa tanan.
Maghinampang kita sing may kasadya kag paghigugma. Ang paghampang nagabulig sa aton sa pagdiskubre sang aton kaugalingon. Ang pagdagyaw sa hinampang isa ka tini-on sa pagpasalamat sa mahal nga Diyos bangud kay ini ti-on sang paghilinugyaw kag kasadyahan. Nga-a bala nagahinampang kita? Ang paghinampang sing may kalipay nagaimbitar sa aton sa paghatag sang bug-os nga kaugalingon nga wala sing pagpangduhaduha. Kung ang tanan malipay, makabatyag kita sang kasulhay kag paghaganhagan sa aton balatyagon. Indi naton manigar nga sa pormasyon aton naeksperyensyahan ang tuman kadamo nga kabudlayan kag palaligban. Apang ini tanan aton malimtan kung kita nagadagyaw sa paghinampang. Ang tagsa nga pagkadlaw sang miyembro sang FG ukon class nagahatag kabuhi kag bilang balus sa ila yuhom ginapakita man naton ang tumalagsahon nga yuhom nga nagahalin sa guya nga manayanaya. Kung kita nagahampang sing may kasadya malimtan naton ang pagdumot kag kaakig sa iban. Ining mga hibubun-ot gin-islan sang paghigugma kag pag-amuma halin sa grupo kag sa Diyos nga tagtuga. Ini nga pamatasan duna na sa mga seminarista. Ang paghinampang ginapatigayon indi tungod kay amo ini kinaandan naton nga hilikuton. Ang paghinampang nagabulig sa seminarista sa pagtubo kag paglambo sa pormasyon. Ang kada isa wala nagapaindis indis kay gusto nila magda-ug kundi ang kada seminarista nagahandum sa paghampang sing may paghigugma. Ang matuod-tuod nga kalipay aton malambot kung kita nagahigugma. Amo ini ang rason kung nga-a dapat tanan maghampang agud mabatyagan sang kada miyembro nga ang presensya sang isa tama gid ka importante kay sila kabahin sang grupo kag naga-unong sa tanan agud malambot ang kadalag-an sa paghinampang. Paghigugma ang nagatulod sa aton kung nga-a kita nagahampang. Ang aton kalipay indi matumbasan sang tropeyo nga aton maangkon. Ang matuod tuod nga padya nagahalin sa taguipossoon nga bunga sang paghigugma kag kalipay.
Ang paghigugma kag pagsinadya sa aton paghinampang amo ang duha ka bagay nga nagapapag-on sang aton relasyon. Ang komunidad padayon nga nagahimbon, nagahatag sang ila kaugalingon kag sincero nga partisipasyon. Ang aton pagdagyaw halad naton sa makaako. Ang aton kalipay, kasakit kag pagsakripsiyo ginapahaganhagan sa paghinampang nga halin sa taguiposoon. Itib-ong ang aton kadalag-an, maghinampang sing may kalipay, maghigugma sang husto kag magdayaw sing nagakaigo.
Maghinampang sing may kasadya kag paghigugma… Dagyaw ta!
Reynard Tubid
Lanubo

The conditions of life in the garden

by: Reynard O. Tubid


In order to complete the creation of God, He puts the first human being in the garden to work and to guard it. Along with the existence of man in the garden, God has given him the prohibition as a part of his task. God said; you can eat any of the trees in the garden but not of the tree of the knowledge of good and evil (Gen. 2: 16-17). According to Jean Louis Ska and with that of the exegetes, the tree which was mentioned by God to the first human being is associated with the meaning of the prohibition itself and the knowledge of good and evil. With all the trees in the garden, there are two special trees that must be taken seriously; the tree of life which is the wisdom motif and the second tree is the tree of the knowledge of good and evil. There are several propositions based on Jean’s explanation regarding the tree of knowledge of good and evil. First, it has an existential implication. Both evil and good do have useful and harmful meaning. They have the capacity of discerning for what is harmful. Second, the ethical meaning, it is related on the question of what is morally good and what is morally evil. They are both equal in moral senses. Thus, the knowledge of good and evil would be the capacity of discerning what is useful and what is harmful, in order to choose the good and avoid the evil. Third, it has a sexual meaning. The snake has a common fertility symbol. It represents nakedness that is related to sexuality and hassled into the discovery of sexual maturity. The first couple is aware of their nakedness, their shameful dishonor in rebelling against God, their helplessness before the just God. These creatures trying to be like the creator on their own terms and finally realizes their shameful act and felt their naked human nature. The man has now become like one of us making himself judge of good and evil (Gen. 3:22). Finally, it exemplifies the sense of totality. Good and evil are understood to be a merism; the knowledge of everything. The merism is divided into four important points. First, only God knows what is good and evil. Second, the discernment of what is good and evil is indispensable. Deuteronomy 30:15-20 is very clear in this respect since it says that Israel must choose good and not evil. This would be impossible if Israel could not know what is good and evil. Third, discernment is the characteristic of adulthood. Lastly, it is dangerous and harmful to confuse good and evil (Is. 5, 20). God forbids man to eat the tree of the knowledge of good and evil. It means that the first human cannot treat this tree like all other tress around the garden, because the fruit is not just a simple fruit that can be consumed like all other fruits in the garden. It should not be an object of human desire and appetite. Adam’s sin is one of rebellion against God; Adam eats despite God’s telling him: you shall not eat. Adam’s sin consists in wanting to have wisdom which does not come from God. Adam’s sin is the effect of his disobedience and expulsion to the will of God. Man lacks the freedom of responsibility to respond to the prohibition of God, in contrary he does the other way around in order to acquire what God has. According to Jean Louis Ska, in human life, it is possible to act without the knowledge of good and evil, which is more than simple moral discernment. Many texts confirm that this knowledge includes not only the intellectual faculty of distinguishing in an abstract way what is morally good from what is morally evil, but also the ability of finding means to accomplish what is good and avoid what is evil.
In trying to relate the important events from the passage found in the book of genesis, especially focusing on the prohibition of God as the condition of life in the Garden with my experiences, I come to know the difference of good and evil. It helps me to compare possibilities of looking things in the realm of good and its benefits and from the side of the evil which results into deception and chaos. These two qualities of life are my preferences to do the right thing and to distinguish the uniqueness of the two. The more I perform good things the freer I become; there is no absolute freedom except in the service of what is good and evil. In my life as a seminarian, I always look at freedom as to do what I desire. My desire brings me to satisfaction and fulfillment of my pleasures and wants. But as I deepen myself as to what freedom really means, I arrive in the realization that it is not the right to say and do anything. An absolute freedom means to do good and to avoid evil doings. In the formation there are things that I want to do outside the schedule but instead of doing it I prefer to be in the community rather than fulfilling my selfish desires. This decision of mine measures my self-control. It enables me to set my priorities accordingly without compromising any schedule especially when it involves community activity. Freedom is not a private possession but a share freedom with others in the community. In my part, as I decide I do not make it a habit of making decisions for the sake of decision making. But I equate my idea of decision making to something that requires resound judgment. I called it discernment. It is the discovering of the will of God for me. It is an effort to decide what is the most noble and responsible thing to do. In doing this I make it sure that the grace of God and the value it contained are both present within in me and it is working accordingly. This is needed in order to choose the right action that is the way the Spirit is leading me. This is also another way of recognizing of what God is asking of me and how I respond freely to the situations. It is rooted in human awareness and made in a morally good decision. In order to achieve a correct decision, I must examine the feelings and the judgment I make. I have to become more aware of what’s going on inside me. By knowing this, I could reflect on my inner disposition motivating me to judge acceptably and make moral choices pleasing to the thing I ought to do. The fall of our first parents into sin is the concrete illustration of owning what belongs to God. The first man and his wife were tempted by the serpent and had fall right away because they wanted to be independent from the will of God. They do not listen to God, for they want also to acquire the all- knowing nature of God. God has given them freedom but they do not use it in the right way. They are not contented with this level, they prefer to be equal or even more in the level of God. When I am morally equipped with my decisions, I know how to obey. Obedience is my freedom to follow what has been commanded to me. Nevertheless, it must be clear to me that I am doing the work not for my own will alone but there must be a guidance of the divine in order not to fall into self gratification. Obedience is done while the person remains in the grace of God. Indi lang ko dapat magpati sa kon ano ang hambalon sang iban. Bisan sin-o pa siya kung ang iya thoughts wala naangot gihapon sa kamatuoran kag sa ikaayo sang kadam-an indi man ko magpati sa iya gihapon. I’d rather die defending my side for the truth and clarity than to experience death without even knowing the simple things I’ve done because I have just obeyed the person in authority. Obedience is to die for oneself, dying in the will of God.
The present situation of the world joins in this particular fall of man and the improper use of freedom. I know as human beings in this world, we have our own freedom. It depends upon us how to value and to use it. But the world today, do not consider these things. Instead of using the freedom to fulfill what God wants them to do; they give more attention to their earthly desires and pleasures. There are circumstances wherein they’ve neglected the presence and guidance of God in doing their respective tasks and obligations. As long as it sustains them in doing their tasks and it is pleasurable, for them that’s the ultimate good. The world and the people around them failed to pattern their decisions in accordance to the will of God. They become like God also in their own way trying to divert the real essence of the world. There is a great and alarming transition in the process of their decision making. The world today considered good as something that is egocentric. The center of everything is the self alone and not the community. Evil becomes the counterpart of the good. When they find pleasure in evil and it satisfies them, they considered it as the ultimate good. They are pleasure oriented persons attached in the allurements of the world. The coal fired power plant is the concrete example of a self-centered project. The proponents of this project secured their future by obtaining a big amount of money as compensation to their support without looking on the welfare of those who will be affected and the destruction of the beauty of the creation of God. The coal fired power plant will ruin not only the life of the people but the creation of God as a whole. The world is starting to move away from God. Their rebellious acts of doing things improperly are not the ways of God but their ways. Maybe in the end when God’s wrath comes they’ll realize that they’re wrong. God will always be the summit and the fountain of existence. Everything goes back to Him. In conclusion, the account from the book of genesis focusing on the conditions of God together with the supporting details and truth would like to stress the following points:
1. In every decision, God must be the point of reference and the sole guidance to achieve the ultimate good.
2. Sin comes into the world, not from God but from man and freely.
3. Obedience to the will of God, by following his commands and once he sets prohibitions, it must be followed with reverence and total designation of will.
4. The conditions of life in the Garden of Eden and the faults of our first parents vividly shows the reality that the sins they have committed may not be repeated again. We know God in His goodness is merciful but once His mercy is abused, God becomes cruel in order to correct the sinful men, and returns to doing good again.

It was the love of God to our first parents that he did not let them suffer too much. Even God banished them outside the paradise; he still clothed them, as a sign of his unending mercy and love. We too on our part may realize the goodness of God and to value it by not committing the same sin again and again. When we do things out of love, we come to recognize the feelings inside us. All we have to do is to listen, understand, feel and experience God in silence and solitude and let him speak and guide us to perform the summum bonum for ourselves and for others. A good moral judgment tells one how to support other people, directly or indirectly, and what is good for a person is basically what keeps him alive and what makes his life worth living to himself, which is his own self-fulfillment.

Sources:
Jean Louis Ska, S.J. Creation and Salvation, pg. 34-36.
Rev. Fr. Efren Rivera, O.P. New American Bible. St. Paul’s Publication, Makati, Philippines, 1990.

Monday, July 19, 2010

Apology of Plato

“Not much time will be gained, O Athenians,
in return for the evil name which you will get
from the detractors of the city, who will say
that you killed Socrates, a wise man….”
----- Socrates, Apology

Digression: Socrates’ Mission to Athens
The accusers of Socrates could not testify that he took pay or asked for money. The poverty he has was a witness to the truth of what he said. To defend the simple truth, one needs to oppose to the unjust and illegal things occurring in the city. He who intends to fight for what is right must live privately rather than publicly. This is to avoid accusations among the members of the community living in a public society. Deeds speak louder than words. The fear of death will not be the source of giving way to any man contrary to what is right, even if Socrates will be destroyed for it. To do something in order to stop the wrong accusations, it must be shown, not by words but by deeds. Socrates acted in public life following the manner of good man worthy man to be respected. He has shown his whole self in the public through discussion. He never asked for payment, he entertained everybody whether rich or poor, he even offered himself as questionnaire. Socrates firmly assured that those who listen to him tell the truth for it is he who does it first. Those who helped Socrates have been corrupted. The reason of support was that they know Meletus was lying and not telling the truth.

Peroration
Socrates does not want to be like those accused men who do nothing but beg and plead for their lives. The judge must not grant justice as a favor but to render judgment according to the law. Socrates committed the care to God and to the accusers to judge him in whatever way will be best for him and also for others.
“Gentlemen of Athens, it does not seem to me just to beg a judge, or to be acquitted by begging; it is rather just to teach and to persuade. The judge does not sit to grant justice as a favor, but to render judgment.”

The Counter penalty
To give up means giving part of my soul.

Socrates proposed an alternative means in order to redeem himself from the accusation. He was not like other Athenians who offered something in order to be acquitted in their case. In the last part of his appeal, he asked if a mina of silver can be used as counter penalty since he could not give the exact amount that the judges required him to pay.
The juries were to open to all available men who will convict the accused, and surely Meletus and his friends’ cohorts in order to see clearly the conviction they long for. Socrates was astonished by the vote of 280-220 for conviction. So far, this was the huge vote anyone would have expected. In order for Socrates to be forgiven he must go out of his way stick it to Meletus, Anytus and Lycon. If he does it, surely the forgiveness he longed for will be granted. In this phase, the convicted is given the opportunity to argue his own side. Knowing himself to be innocent of the charges, he insolently suggests strong sentences to demonstrate the truth and his contempt at the entire proceeding. His words create irreverence to the jurors own understanding and somehow leads Socrates to feel how angry he could make them.
Exile is another option Socrates brings up he patiently explains to the jurors that he is cast out, he will keep on asking questions and he will not going to keep quiet, for keeping quite means he admitted it freely. The core of everything Socrates would like to express runs in the statement, an unexamined life is not worth living. To examine him is his passion and obsession. This, perhaps, more than any divine influence, is the main motivation for his questioning.



Epilogue
Socrates did not regret for having conducted by the defense. He would rather die with the defense than to live with other people. Neither in court of law or any man continue to escape death by any means possible. Often in a battle it becomes clear that man escape death by surrendering, but for Socrates it was difficult to escape wickedness, for wickedness runs faster than death. Socrates advised them not to lament, for he does not fear the prospect of death. It is either going to be an endless sleep of journey to another place.

“Very likely what has fallen to me is good, and those among us who think that death is an evil are wrong. There had been convincing indication of this. For the accustomed sign would surely have opposed me, if I were not in some way acting for good.”

For Socrates death was good. Death was one of two things. Either to be dead is not to exist, to have no awareness at all, or it is, as the stories tell, a kind of alteration, a change of abode for the soul from this place to another. Socrates believed that to die and be released was better. In the same reason he was not angry with the accusers, or to his condemners; they have done no harm, although neither of them does him any good; and for this he may gently blame them. In the end, Socrates takes his words seriously to the heart and does not label anyone evil. All of them play an important role. They act according to their characters. To die is something not to be feared of.

“Dual Identity”

According to Frege, sense and reference are two different aspects of the meaning of at least some kinds of terms. A term reference (Bedeutung) is the object it refers to and its sense (Sinn) is the way in which it refers to that object. In my life as a seminarian, I always have my associations of the things around me. Sometimes this may not refer only on the things that are directly observed but it encompasses also the way I shaped my paradigm looking through the reality I perceived about. Prior to my existence in the seminary, I always believe in the principle; what I perceive I believe and what I believe I live. Oftentimes I have the tendency of owning the concreteness of the things according to my biases and personal understanding. There were even times wherein I did not mind others point of views, as long as I believe that everything that has passed my standards are true and firm. My paradigm is always precise. External factors are just there but they do not have their purpose. I failed to broaden the way I comprehend things and situations. I limit only myself in the particular sphere of my mind set without going outside my being and trying to go beyond with what is supposed to be. But when I entered the seminary and was able to grasp about the things around me, everything has changed. Paradigm entails the person’s pattern of thinking and the way it embraces the identity that was given to him. This identity is used in order to have a preference of the way things are lived according to its very purpose and meaning.
When I was still in the second year high school I have this paradigm of owning a “dual identity”. Usually, when I arrived late for school my teacher would command me to throw the trash cans in the compost pit near the school vicinity which is called “bubog”, a word derived from the tree which blossoms with the flowers that are so bad in smell. It was 3 weeks already that I repeatedly threw the trash can with the same reason. When my classmates noticed it they asked me, “Are you the king of bubog”? I replied, why? We often see you at the bubog tree. With this conception my name started to change. They called me “buga”. During that time I was very angry when they approached me using that identity. But later on, I realized it doesn’t make any sense if I continue to be high tempered, so, I decided to recognize what they labeled me and I used it as my school identification name. Anyway I am having fun with it. “Buga” has been a well- known name to my classmates but our teachers doesn’t know it. During that time, I was campaigning for student council. Of course, I am using my real name since the voters will come from the lower years. They knew me better if I used this name. With my real name placed on the sets of officers, I was known by them (lower years) with respect and valor. But, when I am inside the classroom I’m using the name “buga” and when going outside together with the lower years and some of my batch mates I preferred to use Reynard. One time, my youngest brother visited me at my classroom. He inquired inside if I am still around because he will join me in going home. My brother said, ara si manong Reynard? My classmate replied, yes dali lang tawgon ko anay si“buga”. My brother was a bit confused about it. He doesn’t know that “buga” and “Reynard” are one and the same person. He just discovered it later on. What he comprehends was that the name “buga” in the classroom and the “Reynard” he knew is true. When he first heard the word “buga” he became hesitant but when I went out and presented myself to him, he was consciously informed. With this reality, proper names are not just labels, Frege attempted to resolve the problem by distinguishing between sense and reference of a proper name. According to this distinction, proper names may have the same reference, or refer to the same person, yet present this person in different ways of presenting the object. Thus, the difference between “Reynard is buga and Reynard is Reynard results from the fact that in the imagined situation Reynard and buga have the same reference but different senses; these proper names refer to the same person, yet present this person in different ways (as the “Reynard” for the student council and “buga” for throwing the trash), and so have different senses. According to Frege this difference in sense accounts for the difference in informative content between two sentences. Frege in this particular notion seems to hold a form of the so called description theory of proper names- the theory that proper names, like definite description, refer to objects through their descriptive or informative content. Even until now, my identity remains as what it is just like before. My paradigm becomes a model of my identity. My dual identity causes a memorable manifestation to me. Even in the seminary I was given also with the “bansag”. Instead of getting mad at it, I just enjoy, anyway everything goes. It shapes the way I think and has developed my paradigm to become flexible in looking life’s perspective with extended horizons. I thought everything I knew were true. Even my identity changes me the way I handle things in the long run.


By:Reynard Tubid

Who is God for Humans?

The mystery of God’s existence is so deep and unexplainable. Even man in the search of truth could not fathom the reason why God does the thing in a particular circumstance. Only God knows what should be and what should not be. When man gives argument through reason, still he could not contain God in his limited and finite knowledge. The movie dogma has something to bring to the avid viewers. It is not only about religion; it has something to do also with the understanding of man about the existence and the nature of God. In order to make it clear, I would like to explain three substantial points to support the things to be taken seriously in the movie. First, it has to focus on the battle between the entity of God as omniscience and the free will of man. If God is all-knowing and he knows what my decision is going to be, where is my free will? God has a vision that is broadly open and can see everything in entirety. He can see all things. I could not hide the stupid things I did for He knows the reason of my actions. He sees me in my decision making. By the mere fact that God knows everything about me, eventually everything comes into existence by that very fact. God’s wisdom precedes the existence of a thing or even an entity. When final judgment comes and when my decisions are becoming final, God will judge me according to what I did when I’m still alive. Man has free will since God does not intervene in their decisions. Since God is omniscience and his knowledge is supreme, man could not change His decisions. Therefore, man’s free will is limited because God intrudes in the identity and decisions of man. If a man has limited free will, it is not anymore free will but its essence stands only on the will that is controlled and monitored by the Supreme Being.
Second, God is perceived in diverse view. When Bethany called up her mother regarding the problem she has; the only reply she received was “God has a plan.” Bethany felt angry and disappointed for the advice of her mother. With this statement, Bethany questions that if God has a plan what about her plans? In other words, the mother of Bethany describes the cause in the way that she describes the effect. Since God knows everything, he was often placed in the idea that he plans for the good. But Bethany complains the other way around. Therefore, He was not a perfect God. God has his own plan because He is the cause of the destiny for man. But it is not only the case that causes literally resembles their effects. When her mother vividly uttered the plan of God for Bethany. How sure she was in saying this? Is the plan of God the same with that of Bethany? Of course not! As for that, the positive view about God can be grounded in the fact if God plans; he has presumably caused the decision to be right. When we form positive statements about God, we must somehow mean what we say. We must mean that God is what we assert him to be. But do we really mean what we are saying or we just based it according to our own understanding? The word plan can be applied to two things without meaning the same thing at all. God has a plan. There is an enormous difference between God and Bethany, the same term as plan cannot be applied to God and to creatures univocally. God has a plan! Her mother said. This word for God is not confined to the meaning of the word but goes beyond it. Hence, it is clear that the word plan is not used in the same sense of God and human beings, and the same is true of all other words, so they cannot be used univocally of God and human. The mother of Bethany may not know God’s plan, but she still insisted about God’s nature through His plan. She was saying it without being clear as to what exactly she was saying. In order to speak meaningfully about God, it is not necessary that one should understand exactly the significance of one’s statement about Him. God is incomprehensible. But it does not impede us to use words significantly and ask for more questions.
Lastly, the movie depicted the faith of the people, especially with that of Bethany. There were times that she wanted to abandon God because of His reverse plan. This reality brings regrets and frustrations about the nature of God. Sometimes, we could say, does God care for us? If he does, how? If he does not why? Our faith is so confusing because God confuses us. We could no longer determine if He is real or not in our experience. Faith becomes a true faith if God is present in the life of the person. But faith can become false belief also even if God is in our midst. How can we determine if God resides in the faith we believe? How does He manifest Himself? Faith is sometimes defined through reason and at times reason becomes confusing. Who knows, what we believe is not a true doxa but a belief out of human wishful thinking. Only god knows everything, man has only limited knowledge and understanding about God. Dogma calls us to examine our own lives and the things we believe. God wants us to follow Him, not because the pope or the bishop has told us to. The church does not define who we are in our relationship to God.



By: Reynard Tubid

Saturday, March 27, 2010

Seminary Formation

Seminary formation is a kind of formation wherein an individual commits himself and take his share. The seminary is not just a place of formation. Above all, it is a venue for growth and total fulfillment in one’s life. As the seminarian takes the initial step towards the fulfillment of his dream, he needs a lot of struggles and sufferings. This chaos in his formation will prepare him to become strong later on. The formation he has is a preparation for greater waves to face and challenging puzzle to solve.

Monday, March 22, 2010

To live with Paradigm means to position for the Truth!

Reynard Tubid
Philo-2


The interview we had about the scientific paradigm of a person became interesting when we committed ourselves and allowed it to be nourished with pioneering thoughts and new ideas. The scope of our interview was given by Rev. Fr. Espiridion Celis. He was one of the controversial priests in the Archdioceses because of his inimitable and highly intellectual approach in a particular situation. It was an honored in my part as a seminarian to gaze at the viewpoint of Fr. Boy and recount it to other priests and find out the divergence of the two. When I first saw him with the words coming from his mouth, I immediately sensed he was a scholarly priest with certainty in every word he uttered. The way he constructed his ideas made me to listen attentively and let myself be open in whatever words he would like to convey. He did not pursue a formal way of speaking but it was a conversational dialogue with scientific approach. He was very much particular with the scientific use of words especially when we started the conversation with an inquiry regarding his stand about his existing issue with the Archbishop. Without much hesitation he answered it substantially. Fr. Boy does not believed in a processing that employed a purely intellectual structuring of all things. He compared himself and the other priest in a machine that was very manipulative and straightforward to the owner who used it. In a more scientific way of looking it, priests were not machines that it can understand only what it supposed to understand.
Being a priest in the Archdiocese of Jaro, he believed that the Archbishop did not use the possibility of understanding the situation of the parish priests in the parish. The administration seems to become dependent in the power of their minds than the power of their heart and will. The way they formulate and settle on the certain decisions, it is not directly coming from the perspective of everybody but in the perspective of the few and selected only. They were not getting information and necessary data to the whole in order to validate whether the decisions they made were ideal and applicable.
Evolution of scientific theory does not emerge from the straightforward accumulation of facts, but rather from a set of changing intellectual circumstances and possibilities. Fr. Boy believed in this kind of paradigm. Facts were not enough to support the paradigm of the person. It was not simply an idea that created something different in a situation or condition. The formulated facts do not served only as the basis of getting into the realm of another group of person. Scientific reasoning was not constant; it was a changing composition of thoughts and convictions. The person was not at all dependent from the words he articulated. But the person believed in a changing intellectual circumstances and possibilities. Meaning the idea was not only stagnant in a single point. It does not stay in an idea that was obsolete. In order to secure the paradigm he needs to be more innovative in making the argument both logical and scientific. There must be an intertwined string of consciousness wherein the person knew how to balance the situation. As the world moved faster, the paradigm of the people became competitive and advanced in the level of intellectual. Therefore, in order to preserve the compactness of the paradigm it must be sealed with principle, no matter what happen as long as one believed in the process of his own coerced initiative in taking the step of preserving the importance of it. Even though the scientific approached and the competitive people behind it would argue exhaustively the way you stood on your own conviction, the thing there was you knew how to go with the flow of your argument using the faculty of logic and your own approached. Fr. Boy would say, bisan isa lang ako sa akon panindugan ang importante I am capable of what I am talking and what I am doing. Of course we have different point of views but my approach of the things was not done violently but it was argued intellectually, he added. For me, the paradigm of many people became vulnerable as time goes by because they do not know how to safeguard it and give the best that they can do to integrate new but lasting scheme of thoughts in a highly intellectual loom. But if the challenging paradigm was solidified and unified, it will replace the old paradigm, and a paradigm shift will have occurred.
According to Kuhn, the scientific paradigms preceding and succeeding a paradigm shift were so different that their theories were not comparable. Kung may paradigm ikaw, ara da ang truth but it does not mean nga ara lang da ang kamatuoran. Fr. Boy would insist that sometimes the person would focus only in a one sided phase of the problem. They tend to forget the other side of the coin and sometimes they mean to do it. This was not a just and balance way of looking things in the same perspective. The person instead of getting into the deep core of the paradigm would center his understanding only and will always be in a single possibility. But this was not a good approached in the field of science. Every thing was viewed and clarified according in its form, structure and essence. It must be a resound and thorough understanding of the two paradigms. Meaning both sides were checked and had undergone a rigorous investigation. In order to be more secured with the words you utter and the conviction you stand, it was very basic if you both faced the problem. Do not jump into conclusion without recognizing the other one.
In the case of the coal fired power plant, the local Church especially in the Archdiocese of Jaro, with their representative in the person of Msgr. Oso, would usually argue that the project was not advantageous and would only create chaos in the lives of many people and of the environment as a whole. But Fr. Boy being one of the members of the monitoring team would say this was in contrary to what I experienced. They were saying that the coal fired power plant was very hazardous, have they understood the content of this project? When Fr. Boy asked Msgr. Oso if he knew what a precipitator was, he just nodded and said no! And so, drawing from this answer it somehow made me to reflect and to critic whether it was correct or not. What I mean was, before we defend for something be it in our paradigm or stand we must know first the content of it. Anyway, when Fr. Boy met again Msgr. Oso after 3 months, he asked him again with the same question. Still, Msgr. Oso did not know what a precipitator was. For almost 3 months he did not even research on the use of precipitator and even know what a precipitator was. This was illogical if we try to base it in the context of reasoning. One must be equipped enough of the important details before he could formulate a conclusion. Therefore in an issue there were two sides. If you do not know the process of both sides you are not just but wrong.
Fr. Boy committed himself in the coal fired power plant because he was able to collect facts regarding the appropriate way of handling the power plant. He has gone already in the U.S. and checked the plant there and tried to find out if the plant was releasing a black and dangerous smoke. The people would always testify that it does not affect them. In fact they benefited too much from it. But of course, Fr. Boy did not rely only from their answers. He made an initiative of having further research about it and eventually he found out that it was very useful and it can help in uplifting economic status of the place. In order to become firm in decisions one must see to it that supporters were not a guarantee in order to please them.
When was the time that the formators go against the Archbishop? This was the query which made me again to reflect on the process of getting into the relationship of the formators and the Archbishop. When was the time wherein the formators said bishop you know your decisions do not fit the factual need of your priests. Can I suggest in the betterment of your decisions? So far for about three years of my stay in the seminary I did not heard that the formators disagreed in the decision/s of the Archbishop and the persons around him. For me, the significance of paradigm do not focus on its capacity to know what was right and valuable but rather it was about the battle of doing right for the better. Fr. Boy was one of those priests who will fight and die in the name of principle and paradigm. The Archdiocese does not need a father that will depend only in the decision of the persons around him. A true father knows how to handle the situation and he will seek for the good of his sons. A true philosopher was capable of knowing the truth through correct reasons and scientific approach under the paradigm that was founded in a definite certitude.
Simple paradigm is honesty! Think first before theologizing. If you want to say something and if you think it restrains important points for the improvement of all doing it. Kung may punto ka hambal ka! Stand for the rights of others but not on your own if you know you were right. In the context of presbyterium, especially during the reshuffling of new assignments, the most affected priests were those who are getting older. The range of age matters in this situation. All those who reached the age of 65 will retire and take their rest in the Vianney center. As a young priest Fr. Boy prefer to stand on the side of the old priests. The parish priests as long as he could still tend the flock with enthusiasm and determination must be granted with the right to continue in his ministry of service despite the fact that he is getting older. The age of 65 was not the basis that the priests will stop in shepherding the flock. The point here was, as long as they were not ill and could do well in the ministry they were allowed to continue. The paradigm of Fr. Boy speaks about the consistency of decisions. It was not tackle before. The problem arises when the group of priests entered already in decision making. As scientists and philosopher, decisions were very much necessary. The philosopher must stand on his own paradigm no matter what; even death could not hinder them to do it. This was the ideal philosopher; he must possess it in order to build an authentic and continuous flow of ideas. Although change was necessary we need also to look at the perspective of others. Bisan mango man na sila I know may nabal-an sila nga wala nimo nabal-an! In order to actualize a certain paradigm it was basic if we listen first to others so that the proposition that we were proposing might not be falsified. When enough significant anomalies have occurred against a current paradigm, the scientific discipline was thrown into a state of crisis, according to Kuhn. Eventually a new paradigm was formed, which gained its own new followers, and an intellectual "battle" takes place between the followers of the new paradigm and the hold-outs of the old paradigm. The old priests will not allow that “early rest” be granted unto them. If there was a need for battle between the minds of the new ones and their minds I know they are a lot better than the other one. They have already several experiences that made them successful in their ministry. They will not permit that they will be conquered by new paradigms. The two paradigms will not be reconciled with each other because they were standing with their own belief and conviction. Though new paradigms were formed, still the old ones will not let their selves falter and remain as followers of those who possess the new and strong paradigms. The true winner in the end are those paradigms that are founded in history, experience and resonate way of thinking.
For about many years since the new Archbishop governed the diocese a lot of change in the Church gradually happened be it in regulations, arancel and other forms of ecclesiastical works, it has been evolving and I think will continue to do so. Change was difficult. A lot of priests resist change; however, the process has been set in motion. Kuhn states that "awareness is prerequisite to all acceptable changes of theory". It all commences in the mind of the person. What we recognize, whether normal or metanormal, conscious or unconscious, is subject to the restrictions and deformations produced by our inherited and socially conditional nature. However, we were not restricted by this for we can change. We are moving at an accelerated rate of speed and our state of awareness is transforming and transcending. Many are awakening as our conscious awareness develops. In the end, we could always say even the new paradigms are presented and if the old ones have something to propose also the battle of the minds continues. Respect is very important in order to maintain a balance way of looking life’s perspective and worth. We always seek for the truth and that truth is founded under the rule of paradigms. Each of us believed in our own paradigms. To have a paradigm is not bad as long as we are using it for the betterment of our future. The conformity of truth resides over the authenticity of our paradigm. We become determined with our actions if we allow the paradigm to simplify the things that are difficult and to stand with reason. Fr. Boy believed that the most respected paradigm of all is confined into the paradigm of honesty. If we become honest with our reason and conviction no wonder we could build a strong and a well – founded premises that will result into a perfect conclusion. Paradigm+honesty+determination=TRUTH. Thus, to live with paradigm means to position for the truth.

A Journey into Oneness by: Reynard Tubid

It was Thursday morning and the sun started to shine already when we went up the path going to Brgy. Igcabugao. Everybody was excited to reach the place of our destination. As I walked into the destination, I could saw the places below surrounded by green grass, shaded by the leaves of the trees, and look up at the wide blue sky and my heart smiled and I felt the joy of sensing the presence of the ultimate God. The one who created all things visible and invisible and especially me as human. In nature, I sensed the visible nature of God. With the chirping of birds, I am urged to offer a song of praise and worship for the Lord. As I adored God, He touched my heart and revealed Himself to me in a very special way - that was, in nature, our environment. Besides these pleasant surroundings, that includes the forests and unique sceneries, the sun that strikes over my sensitive skin. I realized a diverse kind of intensity inside every time I gazed on those things. Furthermore, I am also reminded of God's goodness and faithfulness in my life. God is good and He puts a song of praise in this heart of mine.
This universe of ours will remain incomplete without the presence of the created person like me. I have a very significant mission to fulfill in order to create completion into the real presence of the world from where I belong. My mere presence was not a guarantee that will make the world worthy as it was in the beginning. It was in the love and intelligence that the world gained and received the profusion it has. My conscious presence as a being gives light into the movement of the world and the important things around it. One concrete experience I had during the metaphysical journey was that I tried my very best to invigorate my mind and be nourished by the intelligence and appreciation that came from the environment. While taking several steps going to the final destination, I refused of becoming ignorant about the presence of the nature. However, I get hold into the presence of my mind and let the occurrence of mother earth enthuse me through her encompassing love. I felt my intelligence was completed when the love that came from the womb of the mother earth enveloped me and eventually regenerated that intelligence to become a reserved energy to surpass the obstacles along my way. From this comprehension I arrived into the conclusion that intelligence being poured out by the love of the mother earth results into a vigor to fight against the impediments that will block me in my journey.
As human faculty is concern I am not a mere spectator during the journey. I am not there simply to watch and observe the environment but most especially I was there to meditate on the real essence of my existence as being in the universe. As a rational being my role in the journey was to work with God in nurturing new images in the transformation of my fellow being. I served as a reflection of the nature by showing to my co-journeyers what it takes to become collaborator of God’s work and love. In my journey I learned not only to form myself but primarily to nurture the person I have and of my companions as a whole. The metaphysical journey was a venue in helping each one of us to see God’s intimate love by sharing to others the significant things I have acquired and absorbed. I myself could establish the important growth I am looking for by referring back into the source of my very existence. I always bear it in mind that in this journey I am not only the one taking the road but I have my companions with me doing the exact actions in finding the meaning of what we were doing. Of course God was the center of our pilgrimage. His inimitable face and presence can be found everywhere- be it in the people who helped us or the persons we met along the way. But we have seen the visible presence of God through the nature. Standing from the very top of the mountain, I could not stop myself in letting my eyes be filled with the tears that were coming from the joy it brought to me. Of course, in order to avoid the embarrassment I did it secretly and passionately. Indeed, God was so magnificent and awesome in sharing with us the vast coverage of His blessings.
There was something indispensable about my presence in the journey of the material universe home to its Source. Without my presence as an intelligent man, the material universe on its own would remain totally unconscious of the great circle of being, of its being drawn back toward its Source, and of its own secret goal. Without the spiritual intelligence and will it could neither recognize God as its goal nor unite itself with Him by love. Only the being endowed with intelligence and will can be united directly with God. The universe and the environment in particular need a mediator, a bridge builder between earth and heaven. The environment from where I belong was useless if I failed to recognize it. The environment achieved its importance the moment I take active response on it. The act of recognition was the concrete manifestation of one’s existence. If the being recognizes the environment, the environment became alive. I am the one leading them closer to the ultimate Source. I am the mediator, the one serving as a bridge to connect the nature and it’s Source. With the help of spiritual intelligence and will I became more unswervingly united with God. The environment I treasured became a world inside my mind and heart. It was an intertwined process of letting my mind and heart worked through the influence of the aesthetic that directly appeared from the environment. My journey in the universe as a whole refer back again to its Source with conscious appreciation, gratitude and love. It was in my consciousness that the universe went back into its Source.
When we were not yet on the way going to Igcabugao, I did not mind the beauty of the surrounding. There was no enthusiasm in me to know and to search the hidden beauty of the place. But when I reached the middle of our journey, I gradually felt the transformation of the whole surrounding. At first it was a scattered place but when I meditated on the mystery of God’s love in nature there was a great conversion that happened. The elevated position from where I am situated enabled me to see how it all fits together, making a single overall pattern. From the high place the surrounding becomes clearer and they all weave together to form a whole. The high place depicted a unity between the river and the green trees. It viewed a foretaste of God’s existence and a symbolic representation of his ultimate love to human race. All things fit together to make an integrated meaning. As the nature fits together the silence created a metaphysical bent of mind on me. The overall hidden harmony of the nature could possibly be absorbed the moment I listened carefully into the voice that was coming from within. Something was in my mind that I learned to reconcile in the nature. It was also from this journey that I picked this line which somehow motivated me to continue the journey. In silence a unique wisdom emerged as it entered the sensitive and essential part of my body.


The nature and the being meet together in the presence of God. The existence of the being comes from the consciousness that was coming from God. The being as granted with the faculty to think received the capacity to comprehend and appreciate God’s goodness through the nature. As the man exists the nature that was present into his consciousness exists also and became a living creature. From this outlook we could perceive the notion that was happening and the oneness of the being into the nature going to God as the Source. The nature could not stand alone without the being. The being will not exist without the Source. Thus, it is an interrelationship of the nature, the being and the Source. God as the Source of all reveals himself into the being. The being is embraced by the love coming from the nature and the goodness that overflows. The being by inner dynamism of its act of existence, overflow its action by self-manifestation and a self- communication through sharing one’s being into the perfection of the nature. This is a self-giving as a form of revelation of the generosity that was rooted in the very nature of the being itself. Indeed, it was the journey of the being from one and back into the One. Every person has its corresponding journey; my metaphysical journey shaped me to become a person not only in name but also a being into one. I learned that there is always diversity in every unique experience. It needs only self-giving in order to find God’s plan and the beauty of the nature from within. In the end I could say, Ang lahat ng bagay ay magkaugnay. Our oneness is inhabited from the Ultimate Source and eventually all of us will go back into the mantle of the One who made us.

Tuesday, March 16, 2010

Paschal Mystery of Jesus in the context of Vocation Campaign

By: Reynard Tubid
The Paschal mystery of Jesus is his suffering, death and resurrection. It is the recapitulation of the love of the Father through his only begotten son. When Jesus was baptized in the river Jordan his mission and call for service and intimate love started. His ministry was the witness how He became the living sacrifice for the human race. We receive the gift of vocation because He was the one who showed it first for all of us. As chosen children of God we have also mission in life, and this mission is deeply rooted with our vocation as children of God. Jesus suffered because of our sins. He offered his life as a ransom for many. He loved us not only in the beginning but until the end. His suffering clearly illustrates how He became the holocaust offered at the altar. Jesus in the presence of suffering shared to us the seed of vocation. This is a special call for service not only to Him but to His people as a whole. Suffering means love for Jesus. He did it not because it was a requirement of being a God but Jesus executed it out of love. It was the love that carried Him even into the cross. Suffering is a vocation in order to heed the call. It is in the suffering that we deepen ourselves and meditate upon the meaning of life that is directly given to all of us. After the painful suffering of Christ He experienced death. It was a death on a cross. Christ’s death is both the Paschal sacrifice that accomplishes the definitive redemption of men, through “the Lamb of God, who takes away the sin of the world,” and the sacrifice of the New Covenant, which restores man to communion with God by reconciling Him to God through the blood of the covenant, which was poured out for many for the forgiveness of sins” (Mt 26:28; cf. Ex. 24:8; Lev. 16: 15-16; 1Cor 11:25). The death of Jesus signifies His redemptive love for all of us. He took away the sins of the world. By dying He destroyed our death; by rising He restored our life. His death gathered us all in communion with God through the blood of covenant. When Jesus died we were not put to flight but we were placed in one community of redeemed persons. Our vocation as sons of God remains firm when we were saved into the condemnation of sins. It was in the community that we outgrown in faith and eventually decided to follow Him as the living example not only in word but also in deeds. The vocation to the priesthood finds its fulfillment when Jesus died. His death served as the cleansing act wherein the stain of sins was washed away. We became sharer of God’s suffering because we were renewed to new life. When Jesus died, the whole humanity became tranquil and observant of the occasion it figured out. But on the third day Jesus rose again. The resurrection of Jesus is the crowning truth of our faith in Christ; a faith believed and lived as the central truth by the Christian community. Christ risen into the dead and to the dead He has given new life. This crowning glory of our faith testifies that Jesus was the true God an ever living God. Our faith became firm when Jesus fulfilled His promise on the third day. This rising of Jesus is an invitation for all of us to take the faith seriously. Our vocation as sons of God mirrors the faith we have. If we develop a sense of commitment in our relationship to the Lord, the more we are called to serve Him in different yet edifying ways. Faith in the resurrection has its object an event which attested by ourselves who encountered the Risen one. This is also the entry of Christ’s humanity into the glory of God. We have life because Jesus suffered, died on the cross and on the third day He arose again. In this event we are called to meditate on the love He has given us. We are being found because He loved us. Now, Jesus is calling us to unite with Him and to offer our life too by sharing ourselves to him in the priesthood. If you are called by God follow Him, do not be afraid, trust in Him and you will receive the necessary grace. The Saint Vincent Ferrer Seminary is inviting you to fulfill that calling. If you want to confirm the calling of God, the seminary is very much willing to help you discern and decide for His plan. The Paschal mystery of Jesus is the concrete illustration of embracing the call not just for an alternative life but for the mission of Christ that is the priesthood.

Monday, March 15, 2010

The Seminary formation

Seminary formation is not intended only to form a seminarian but it enables also the seminarian to learn in the formation. As I take another pace towards a diverse road in my vocation, I have learned a lot of things which made me to reflect twice before deciding for myself. I know that in serving God and in following His path one cannot but face a lot of consequences which could either direct him to an easy life or to a more challenging one.
In the past three years of my formation in the seminary, I have encountered a lot of disappointments and frustrations in my relationship with my co- seminarians, from the works that I did not perfectly done, the responsibilities which I failed to fulfill and some other aspects of my life. Having been confronted of life’s reality I learn how to develop the courage and determination to face all of these discontentments.
My stay in the seminary taught me to recognize that inside me is a mysterious power which permeates my existence, and which can mend and steer me. Here I realize too that I did not really have to depend more on my efforts but rather always have the conviction that God is doing this work with me and in me. This somehow eased the burden of monotony and routine in the daily schedule. I observed that formation is a never-ending contest between my will and God’s will. At some instances, it offers chances to choose not only between good and evil but more often between good and better.
It was indeed a struggle that had taught me not just endurance but cooperation, not just fortitude but determination and not just supplication but good discernment as I affirm indeed that His will be done. My life in the seminary is not just about an easy going lucky affair but it is more on taking the risk. It is the risk that help me to become more resound and precise in my decisions and plans in life and in the formation as a whole. My formation gave me the determination to risk and to try something no matter how difficult it is, as long as it will lead me into an edifying transformation of my life. For me, it makes me what I am now. To take the risk of exploring new things in the formation will motivate me to keep on going with my decision making.
I do believe these growths, realizations, insights and struggles of mine will be more refined if I once again join the community in journeying in the next level of formation. With profound humility I am asking your permission to allow me to discover something more in me by entrusting myself in the next formation year. In short, I am applying for third year college. My decision is just an initial step in the next stage of formation but the completion of my desires continues as you give your decision also. May the Holy Spirit inspire you to decide well. God knows everything. He will send more laborers to His vineyard.

Sunday, March 14, 2010

(Musikang Liturhikal: Ano ang epekto nito sa mga seminarista?)

Outline of the Research Work

(Musikang Liturhikal: Ano ang epekto nito sa mga seminarista?)



Panimula


Ang Musika

Ano ang Musikang Liturhikal?

Ang kahalagahan ng Musikang Liturhikal
sa pormasyon ng mga seminarista.

Paano mapapanatili ang aktibong partisipasyon
ng mga seminarista sa Musikang Liturhikal?

Ang impluwensya ng liturhikal na musika sa bokasyon
ng pagpapari.

Sandigan ng pag-aaral

Mga tiyak na Layunin

Kahalagahan ng pag-aaral

Presentasyon at pagsusuri ng datos

Lagom, Konklusyon at Rekomendasyon

Bibliograpiya













Panimula

Ang Musika ay hindi lamang ang pinakalumang sining, ito ay walang hangganan. Bago pa nagkaroon ng buhay sa mundo, maririnig mo na ito sa hangin at sa mga alon. Nang ang mga puno, bulaklak at mga damo ay unang umusbong, kasabay na nila ito. At nang dumating ang mga tao, ito ay nagging paraan para maipahayag nila ang kanilang damdamin. Malaki rin ang impluwensya nito sa paghubog ng kanilang karakter.
Sa mga panahong lumipas, ito ay nagbigay inspirasyon at pag-asa sa tao, pinag-alab ang kanyang pag-ibig, naging boses ng knyang kagalakan, nagbigay pugay sa kanyang kagitingan at naging sandigan sa oras ng kawalan ng pag-asa. Ito ang nagbibigay ginhawa sa mga nalulungkot at nagturo sa kanya na maging mahinahon.
Sa seminaryo ang musika ay naging bahagi na ng buhay ng bawat seminarista. Ito ay may hangarin na mabigyan ng lubos na hangganan ang lubos na kaganapan ng kalikasan nila bilang nilalang. Ang ganitong pagkakabuo ay nagbibigay halaga sa musika bilang part ng sining.
Ang musika ay nakapag-uusap sa lahat ng tao sa wikang nauunawaan ng lahat. Kahit na ang bingi at sintunado ay naririnig ito, kung sila ay nakikinig lamang sa boses ng kanilang kaluluwa. Ang musika ang siyang pinakamakapangyarihan at emosyonal sa lahat ng uri ng sining. Binibigyang halaga nito ang masinsinang paghubog sa moralidad ng tao.
Saklaw ng aking pag-aaral ang liturhiyang pangmusika bilang pundamental na elemento sa buhay ng isang seminarista. Napakahalagang tukuyin ang ganitong uri ng pag-aaral upang mabigyang pansin ang tunay na importansya nito sa pang-araw araw na pamumuhay ng mga seminarista na naghahangad na maging isang pari. Ang musika ay buhay kung ito ay binibigyan ng karampatang atensiyon at pagpapahalaga. Gaano nga ba kahalaga ito sa mga seminarista?









































Ang Musika

Ayon kay Aristotle, ang musika ay hindi lamang para sa kasiyahan, pahinga at pagliwaliw. Ito ay para rin sa paglabas ng tension at paraan sa paghubog ng karakter. Ayon rin kay Plato, malaki ang naitutulong nito sa paghubog ng personalidad ng isang tao dahil pinagpayaman nito ang kanyang buhay sa pamamagitan nang pagpapalawak ng kanyang pag-unawa . Nabibigyan pansin niya ang kanyang paligid sa tulong ng tunog, kulay,damdamin, isip at pakikipag-ugnayan at napapalawak niya ang kanyang kakayahan sa paghaka-haka, paglikha at pagpapahalaga sa paghusga.
Ang Musika ay isa ring elemento na umuugnay, kung saan ang tao ay nagkakaroon ng lubos na kasiyahan at sapat na pagpapahayag ng kanyang damdamin. Ang seminaryo ay naging tahanan na ng Musika. Sa kasaysayan nito, naging tatak na sa pagkatao ng mga seminarista ang pagmamahal sa Musika. Hindi magiging kumpleto ang liturhiya kung walang musika. Ang Musika ang nagbibigay buhay at sigla sa selebrasyon. Mas napapansin ng mga seminarista ang kahalagahan ng isang awitin kung ito ay kinakanta na may damdamin at pagmamahal. Malaki ang maidudulot nito sa presensya ng panginoon sa ating buhay. Ang pagbibigay pugay sa Poong Maykapal ay mas lalo pang binibigyan ng kaukulang respeto at pagpapahalaga. Ang bawat lukso ng damdamin sa Musika ay binabalotan ng nakakaaliw na saya. Mararamdaman natin ang kabutihang maidudulot nito kung ito ay ginagamit sa mga bagay na may katuturan. Ang Musika ay bago sa pandinig ng bawat isa. Minsan ito ay isang himig na kakaiba sa atin. Ngunit lumalabas ang kanyang pamilyaridad kung paulit-ulit natin itong naririnig. Maaring ang naisulat na tula ay maganda kung babasahin ngunit mas namamayagpag ang kagandahan nito kapag ito’y kinakanta na may halong emosyon.
Ang misa sa seminaryo ay tumutulong sa pagyayabong ng relasyon ng bawat seminarista sa mahal na Diyos. Si San Agustin ay nagwika “kapag tayo ay kumakanta, dumudoble an ating panalangin.” Ang paggamit ng musika ay hindi lamang para sa kaligayahan ng tao. Ito ay maari ring gamitin bilang isang instrumento sa paglago ng isang matibay na pamamalagi sa ating Amang lumikha. Tunay nga na ang Diyos ay naging matalino sa lahat ng kanyang ginawa. Binigay niya ang harmonya ng musika upang mawari ng tao ang kanyang pagiging isang nilalang sa mundo.






















Ano ang Musikang Liturhikal?

Ang isang Musika ay tinawag na liturhikal dahil ang mga nilalaman ng mga awitin ay nagbibigay halaga sa presensya ng Poong Maykapal. Karamihan ng mga nakasulat sa komposisyon ay nagpapahiwatig at nagpapakilala sa tunay na katangian ng Diyos at ang mga kaganapan sa buhay ng mga Kristiyano. Ang musikang liturhikal ay isang gumagalaw na musika na nabibigyan ng kulay sa loob ng banal na liturhiya. Ito ay integral sa pinaka-natura ng liturhiya at nakaugat sa bawat bahagi ng ritwal. Ang musikang liturhikal ay nakasalap ng inspirasyon sa bawat karanasan ng liturhikal na pagpupugay. Ang pagdiriwang nito ay nasa pang kalahatan na pag-iisa ng puso’t damdamin. Ang imahe ng maka-diyos na komunidad ay nakabase sa bawat himig at mensahe ng musika.
Ang liturhikong pagsamba ay binibigyan ng malaking pagpapahalaga kapag ito’y ipinagdiriwang sa pamamagitan ng pag-awit. Sa loob ng pag-awit naka-posisyon ang minstro na siyang mamumuno ng misa at ang buong grupo ng sumasamba at nakikibahagi dito. Sa katunayan, sa pamamagitan ng anyo ng musika, nabibigyan ng karampatang aliw at kulay ang mataimtim na pagdadarasal na hinahalu-an ng mga magagandang pamamaraan na napapaloob sa mataimtim na misteryo ng liturhiya. Sa kanyang pangkomunidad na kaanyu-an, mas naipapakita ang pagkakaisa ng mga damdamin na mas higit na makakamtan sa malalim na pagkakaisa ng boses at may layuning magbigay kapanatagan sa mga banal na bagay na naaayon sa kagandahan ng isang sagradong ritwal.
Sa seminaryo, ang tamang pagsasaayos ng liturhikal na selebrasyon ay nangangailangan ng tamang partisipasyon sa panig ng mga seminarista. Sila ay may malaking papel na ginagampanan sa pagpapanatili ng kabanalan ng selebrasyon. Ang selebrasyon ay humihingi na ang bawat parte ng musika ay inaawit ng maigi. Sa pagpili ng musikang liturhikal na gagamitin, dapat isaalang-alang ang kahulugan ng mang-aawit na punan ang bawat awit. Walang ipinagbabawal na awit sa musikang liturhikal ang importanate naaayon ito sa ispiritu ng liturhikal na selebrasyon mismo at ang katangian ng bawat parte nito, higit sa lahat ito’y hindi naging hadlang sa aktibong partisipasyon ng mga seminarista tuwing isinasagawa ang banal na misa at ang pananalangin gamit ang kanilang Oficio Divina.
Sa pangkalahatan, ang himig na nanggagaling mula sa musika ay may kakayahan hindi lamang ipahayag ang presensya ng mga seminarista sa mga liturhikal na okasyon, ngunit ito ay may layunin ding magbigay daan sa pagitan ng kanilang kumbersasyon sa Diyos na nagbubunga ng pagkakaisa at pagkakakilanlan. Ang tunog ay may kakayahan na ipahayag ang relasyon ng dalawang nag-uusap. Ito ay maaring idaan sa makahulugan na pag-awit. Ang saliw ng bawat awitin ay nagbibigay ng bukas na kamalayan sa seminarista na isuko ang kanyang sarili sa Panginoon. Ang musikang liturhikal ay may malapad na saklaw sa pang-araw araw na pamumuhay ng bawat seminarista, ngunit gaano man ito kalawak makakamit din ng isang tao ang halaga at silbi nito sa pamamagitan ng masinsinang pagpupuri na naging parte ito ng kanyang buhay. Ang musika kung minamahal ay nagbibigay lasa at kulay sa ating buhay.




Ang kahalagahan ng Musikang Liturhikal sa pormasyon ng mga seminarista.

Malaking ang maitutulong ng musikang liturhkal sa buhay ng mga seminarista. Nabibigyang diin nito ang paghuhubog ng kanilang pagkatao. Nagmumula sa liturhiya ang pagkakaroon ng pagkakaisa sa isip at puso na siyang nagging pundasyon ng kanilang kamalayang moral. Ang himig na naggagaling sa bawat awit ay siyang nagbibigay ng pagkakataon upang mapagmuni ng bawat seminarista ang paggalaw ng kanilang sarili tungo a pagbabago ng kanilang nakagawiang pag-uugali at pakiramdam na marahil ay naguudyok sa kanila na manatili na lamang sa lebel ng katamaran na sumabay sa liturhiya. Ngunit ang huwaran na katotohanan ay nagbibigay ng pahiwatig na ang seminarista bilang bahagi ng misa ay dapat na ipahayag ang sarili sa mga hymno at napiling mga awitin. Ito ay nakikibahagi sa kanila upang matamo ang ganap na pagbibigay pugay sa poong maykapal. Kaya upang matamo ang lahat ng ito mas nakakabuti na pagtuunang pansin ang mga kahalagahan na maaring idulot ng musikang liturhikal sa pag-unlad ng kamalayan ng mga seminarista bilang kinatawan ng selebrasyon.
Una, sa pamamagitan ng pag-awit ng mga liturhikal na awitin, napupunan nila ang kanilang obligasyon sa liturhiya, sa pamamagitan ng ganap, may kamalayan at aktibong partisipasyon na siyang ibig ipahiwatig ng katangian ng liturhiya na naaayon din sa selebrasyon ng sila ay bininyagan. Dito nakamit nila ang karapatan at obligasyon bilang mga Kristiyanos.
“This participation should be above all internal, in the sense that by it the seminarians join their mind to what they pronounce or hear and cooperate with heavenly grace.”
Ang mga seminarista bilang mga katuwang ng Diyos sa ministeryo ay dapat na magkaroon ng malalim na pagkilala sa liturhiya, lalo na sa pag-awit. Mahalaga na sa kanilang pag-awit maging saksi sila sa mga banal na salita ng Diyos na napapaloob sa bawat komposisyin ng awit. Importante rin na sa kanilang pagkilala sa liturhiya ay unti-unti nilang nahuhubog ang kanilang sarili sa pamamagitan ng pagkakaisa sa layunin ng liturhiya, at ipahayag ang kaharian ng Diyos. Sa pagkakataong ito ang mga seminarista ay hindi lamang umaawit at nananalangin, sila ay nagging saksi rin sa bawat salita ng diyos na napaloob sa mga awitin. Dito natin makikita na nagiging epektibo lamang ang musikang lituhikal kung ito ay isinasabuhay at binibigyang halaga sa bawat yugto nito .
Ang musikang liturhikal ay isang uri din ng paghubog sa pagkatao ng mga seminarista. Ito ay halos magkahawig sa isturktura at ninanais ng ispiritwal na dimensiyon ng pagkatao ng mga seminarista. Layunin nito ang pagbibigay importansiya at mga pagpapahalaga sa sarili at magdudugtong ng kanilang relasyon sa mahal na Diyos.

“Musical formation, suitable liturgical and spiritual formation must also be given to the members of the choir, in such a way that the proper performance if this liturgical role will not only enhance the beauty of the celebration and be in excellent example for the faithful.”

Isang malaking aspeto sa ikakaunlad ng pagkatao ng mga seminarista ang ispiritwal ns pagbuo ng istruktura ng kanilang pakikipagsalamuha sa Diyos sa pamamagitan ng isang mataimtim at taos-pusong pag-awit.

“ Sacred music is also very effective in fostering the devotion of the faithful in celebrations of the word of God, and in popular devotions.”

Ang sagradong musika ay epektibo rin sa pagtatag ng ispritwal na pagpapahalaga sa buhay ng mga seminarista. Malaking tulong ito upang mapanatili nila ang tunay na pagmamahal hindi lamang sa musika, ngunit ito ay may layunin ding palaguin ang antas ng kanilang pagbibigay halaga sa musika na may layuning magtatag ng matibay na pundasyon ng pagkakakilala sa mahal na Diyos.
Ang musikang liturhikal ay mahalaga rin sa pagkakaroon ng mga seminarista ng kanilang debosyon lalong lalo na sa Banal na Piging sa Altar. Dito binibigyang importansiya nila ang kanilang naging papel bilang mga anak ng Diyos. Habang isinasagawa ang selebrasyon sinasabayan ito ng mga awiting may kinalaman sa pagkatao ng Diyos. Ang mga nilalaman ng awitin ay pawang nakasentro kay panginoong hesukristo. Ang seminaryo bilang isang ispritwal na tahanan ay nagpapanatili ng kabanalan ng bawat komposisyon. Bilang tugon sa tawag ng bokasyon mahalaga na magkaroon ng mga awitin na pawang nagbibigay inspirasyon sa kanila na magpatuloy sa tawag ng panginoon. Ang awit at musika ay magkaugnay na may layon na tumupad sa bawat layunin ng mga simbolo na makabuluhan at nagbibigay ng katuturan sa kahalagan ng musika bilang isang liturhikal sa gawain. Ang kagandahan ng selebrasyon ay nakadepende sa aktibong partisipasyon ng mga seminarista sa liturhiya. Mahalaga na matutunan ng mga seminarista na ang musika ay tumutulong na pagbutihin ang kanilang pagkatao tungo sa magandang istruktura ng paghuhubog.

“ According to three principal criteria ; beauty expressive of prayer, the unanimous participation of the assembly at the designated moments, and the solemn character of the celebration. In this way they participate (seminarians) in the purpose of the liturgical words and actions: The glory of God and the sanctification of the faithful.”
Ang epekto ng Musikang Liturhikal sa paghubog ng aktibong partisipasyon ng mga seminarista sa misa?

Ang pagdaragdag ng musika sa pagsamba ay nakakatulong sa pagbuo ng kapayapaan at kaisahan sa mga taong nananalangin. Sa pamamagitan nito ay kumawala ang pananampalataya sa paniniwalang ito ay makakamit lamang sa pamamagitan ng pribado o pansariling pananalangin. Dito’y nabuo ang konsepto ng samasamang pagsamba na nagbibigay sigla at kaligayahan sa mga tao. Sa pamamagitan ng magkakatulad na karanasan ng mga tao at ng kanilang pananabik sa kaginhawahan ay nakapaghabi ng mga panalangin na papawi sa kalungkutan ng mga tao, gayundin, ang patuloy na pagbibigay ng pag-asa na makakamit ang inaasahan na saya. Dahil sa ganitong katangian, nagkaroon ng pagdiin sa kahalagahan ng personal na pakikipag-ugnayan ng seminarista sa Diyos na hindi na nangangailangan ng isang tagapamagitan sa anyo ng mga santo. Binura din nito ang paniniwalang ang kaginhawahan ay matatanggap lamang ng tao sa langit batay sa kanyang paglilingkod sa simbahan na siyang alagad ng Diyos sa lupa; bagkus ang kaginhawahan ay iginagantimpala sa lupa sa pamamagitan ng produktibong pakikibahagi ng sarili sa kapwa at sa lipunan. At higit sa lahat, ipamamalita ng liturhiyang ito ang mabuting balita ng paglaya ng tao sa kanyang pagkaalipin ay gawa ng Diyos sa pamamagitan ng patuloy na pagnanais ng taong buuin at patatagin ang kanyang sambayanan.





Ang impluwensya ng liturhiyal na musika sa bokasyon
ng pagpapari?

“Music has always been used by the Filipinos in expressing their sentiments, aspirations and hopes. The seminarian, therefore, should consider his training in music in its relation to his future pastoral ministry.”
Ang musika bilang isang napakahalagang regalo mula sa Diyos ay nagbibigay din ng kaukulang pagsasanay sa mga seminarista upang maging bihasa sa uri ng musika na gagamitin. Ang liturhikal na musika, alisunod sa kanyang nilalaman ay naipapadama sa pamamagitan ng mga makahulugang mensahe nito. Karaniwang tumutulong ito sa pagpapabuti sa emosyon ng mga seminarista. Ang bawat salita ay katulad ng isang mahalimuyak na amoy na pilit nanonoot sa puso ng umaawit nito. Sa pamamagitan nito mas malayang naipapahayag nila ang kani- kanilang sentiment, hangarin at ninanais. Ang liturhikal na musika ay nagbibigay din ng katumpakan sa buhay ng isang kandidato sa pagpapari. Ito ay nagpapanatili ng pagmamahal nila sa kapwa at sa Diyos.
Ang lituhikal na musika ay katulad din ng paghuhubog, dahil ito ay sumusunod rin sa mga pamantayan at istruktura. Kapag naiwala ang isang parte ng awitin ito ay mananatiling sintunado at walang katumpakan. Datapwa’t kapag ito ay binihusan ng panahon at tamang atensiyon, nakakamit nito ang layuning magbigay ligaya at lumbay sa kumakanta at sa nakikinig. Ang paghuhubog sa pagpapari ay magkasing-hawig din sa ganitong uri na halimbawa. Magiging produktibo lamang ang isang seminarista kung siya ay dumaan sa tamang proseso ng paghuhubog. Makakamit niya ang minimithing tagumpay kung siya ay magiging tapat sa kanyang master na siyang nag-aayos ng lahat ng parte nito upang maging kaaya-aya at hindi sintunado.

The Mist

Reynard Tubid


The movie which we have watched depicts the reality of the society today. Upon reflecting on the scenes contained in every part of the movie I could sense that there are some existing characteristics, situations and circumstances that could be used in comparing it with the present civilization. There are a lot of attempts in the society that will ruin its importance and worth to everybody. The mist, for me, is the representation of a great problem that will cover up its whole function. In this, reflection paper I will dwell more on the comparison of the movie basing it in the specific situation of the country. In the first part of the movie, I have seen there the movement in the production of the prime commodities. The setting of the movie presented that the mode of living was govern with the use of money as the basis of owning something. Money serves three purposes. It means of exchange, it is the method of payment in order to buy something, and it is a standard of value. Trade now a day has vastly increased with its production and supply. This is because money serves as means in taking into action all the negotiation that is happening. Going back to its relation in the movie, the department store needs money in order to generate its production. The people who are buying goods needs money to cater their every day living. In this definite situation money is very important to sustain the necessity of the family. The money being used will automatically rotate in order to balance the growth of the society. At the same time, the market has expanded its range of applicability in the society. In short, money brought about profound changes in the institution of the society. Money is one of the shatteringly simplifying ideas of all time, and like any other idea it crates its own revolution. Thus, the supply of the store became productive because of the good income that it produces. The number of income affects the salary of the employee. If there will be good income, the salary increases and the needs of the family are accommodated. Though money is just a simple thing but its importance has an effect on the institution in the society.
Second point, religion is very dominant in times of danger. This was testified by the case of Mrs. Carmody when an insect land in front of her, she kept on praying fervently and suddenly the insect flew away instead of delivering a fatal sting. Indeed faith will set the person free. Religion is the cultural knowledge of the supernatural that people use to cope with the ultimate problems of human existence. In this definition, the term supernatural refers to the realm beyond normal experience. In the movie, Mrs, Carmody illustrates the concreteness of the situation. She became insane because of the tragedy. It was not just a normal tragedy. Rather, it was a great catastrophe that causes the people to panic and eventually to fall into psychological defect. Ultimate problems like this, on the other hand, emerge from the universal features of human life and include life’s meaning, death, evil and values. People everywhere wonder why they are alive, why they must die, and why evil strikes some individuals and not others. In every society, people’s personal desires and goals may conflict with the values of the larger group. Religion often provides a set of values that override differences and unify the group. An aspect of religion that is difficult to comprehend is its link to emotion. Ultimate problems are more appropriately seen as deep-seated emotional needs. Religious activity and belief find it harder to get a religion’s deeper meanings and personal feelings.
To achieve any goal, there is always a risk involved. In the movie many risked their lives in order to find solution to the problem. The death for them was a reward of their labor. If their lives will be wasted because of the monster, they would prefer to die than to see themselves suffering from too much fear and anxieties. Doing nothing at this stage is a big cowardice in the part of the person. Everybody must do their respective role in order to find means on how to surpass the problem. In the present situation, among the Filipinos, whenever the calamity strikes the whole nation, a lot of voluntary help is expected to come. A lot of people are helping not only financially but also even to the extent that they will offer their life just to prove that they care with each other.
In times of serious problems, a rigid decision making is made. Society will not grow and become productive if it fails to pass a rigorous process of making resolutions for the enhancement of the nation. But it is not easy to achieve the success of the nation. Indeed it was proved by the movie. When insects attacked the whole store, the people inside started to panic. A lot of them were screaming, some were running and finding a safe place to hide. David Drayton serves as the head of the group. He was the one giving the command and the necessary steps to do. Even though, he decided to become the leader of the group there are still some who doesn’t agree with his ideas. There are groups who aimed to kill those who were helping David. This was the moment when David felt that the situation started to become distorted.
Therefore, to become a leader in a certain nation, you need to have patience and understanding so that you would gain the sympathy of the group. At first, the existence of war and other kinds of disagreement will occur but later on you’ll realize that it worth it. A leader must remain resilient in times of dangers and trials. Lastly I was touched with the solidarity of the people. Solidarity means a deep faith in your companions, in their ability to come together and link arms around, in their capacity to transform opportunities out of risks and create responsibilities out of difficult situations. Solidarity is power with, and not over, people. It takes the hand of the other companion to gain and to give strength, to move forward together.

“From Simplicity to Modernity”

Reynard Tubid

In the Pre-agricultural stage the people were fond of going from one place and another in order to have a trade. The business that happened causes the people to create a close ties between the presence of one another. The trade in its real meaning uses several ways on how to enhance the process of barter, which leads to friendship and familiarity. Through too the much familiarity between the settlers and the traders there are a lot of acquaintances that arise. As the familiarity goes on the capability to make wondrous means is intensified to the level of Pastoralism. The congregation became aware of their involvement in the process of making the trade possible. Pastoralism in its existence motivates people in a certain village to put forth their hands in order to create a productive place with a great number of sustaining goods. The discovery of the artisans becomes visible to all as they do their work with dedication and resiliency. Through the number of years the people evolve into a dynamic country. The ratio of population increases as the quality of works extends. Since the means become accessible already the tendency of a boost in the figure of population becomes bigger. The quantity of the population affects the evolvement of the process from pre-agricultural to agricultural.
There are a lot of characteristics in the concept of each technological revolution. Every revolution has its corresponding impact in the improvement of the settlement. During the agricultural time, the people in the village were using the extensive plow for the production of their agricultural crops. The member of the family gathered as one to lend their hand in working at the farm. This is the manifestation that they join together in order to own the fruits of their labor. Since the farm is so spacious, it requires a lot of laborers to toil in it. Everybody is expected to work in order to have something in their mouth. Their presence is needed for more harvest. This is for the reason that they need to have the food to store. The sustaining power of the family depends in their capacity to work hard. In this particular situation, the harmony of the relationship within the family is apparent and bonded with togetherness. Thus, this will undoubtedly remind them that they must reap what they sow. If they have done the work with the involvement of all, it will bear an abundance of yield. But if only few are working with the vast space of farm there will only be less harvest of crops. The profusion of the labor depends in their way of handling it.
During the agricultural stage the workers make their own tools on how to maintain the claim of the petite advancement in the field of agriculture. The tools they made will be used for the copious production of the field. The access of work runs through the use of the tools. These tools facilitate the development of their work basing it in the number of the harvest every year. The test happens the moment they practice already the use of the tools as an aid to their work.
Their discovery of working with ample vigor guided them to create the possible way to cater their needs. In order to sustain their mode of living, everyone must take the initiative to work and sacrifice and ultimately reap the labor they had searched for. This was the concrete diagram on how the cycle of wage evolves and fulfills its habitual action to give a desirable fruit to the labor of the worker. The village will benefit a lot if continuous action occurs.
The networks of traders widen their horizon to produce more for total development. There are already specialized works that maintain the progress of the Agricultural way of earning an income. As the development goes on the subsistence of the settlement becomes permanent.
After a wide range of discovery in the importance of the agriculture, here comes the progress in the field of industrialization. Our agricultural problem will be solved by industry. A great deal has been said about the rice crisis. Anyone who says a little bit about the subject is liable to add to the confusion. But let me venture on it.
What is interesting about the rice crisis is that it is perennial. It has been with us for a number of decades, and the problem gets increasingly inferior. Many of our farmers, with bit of extra effort, using masagana kind of farming system have been growing palay at levels higher that a hundred cavans per hectare. For quite a few years now we have known what to do to improve productivity. That’s the side of the agricultural development regarding the rice production.
Every step in the production process adds greater value to the product. In today’s present situation of the Philippines the solution to our agricultural predicament is not in Agriculture, it is in jobs in industry. The solution to our rice problem is more and more jobs in industry. The process of industrialization is mainly one of trying to increase one’s capacity for value-adding. The more of the values one can add in the complex of one’s own economy the bigger is the total product of that economy and the greater the amount of income that can be shared by those who participate in the economy. Car assembly is not much. But we are richer by the fact that we add value by assembly in this country. It would be better if we could also use our own raw materials. But the point of the matter is that if we cannot do the whole thing it is better to settle for doing part of it. Our rational product has increased if we make half of a car than to import the whole thing.
The discovery of stemmed engines in the industrial time produces a lot of prospects to the people. Many were planning to work for a better product which provides an immediate income. In the middle of discoveries, new sources of energy were used to maintain the development of the industrial products. There was a transformation as regards the ways of handling the work, from manual labor the quality of work has been achieved through the use of modern machines. The factory production leads the country into the centralization of works. The manufacturers applied different forms of making the products accessible by maintaining its specialization power. Thus, there was a concrete transition from agricultural to industrial development.
The improvement continues, as the informational development emerged. The process of progress became tangible and modern equipments start to move from high tech to further innovations in the field of communication and media. The literary skills were boost to provide more privileges for all. Factory production increases the demand of modern equipments in order to improve the present facilities. From the occurrence of factory production everything seems to change and their phases and faces. There is a rapid change also as regards the mode of living.
Modern technology is machinery that makes life easier. The facilities became reachable and advanced. For example, microwave ovens cook food easily without using stoves and making a big mess. And dishwashers put all dirty dishes into the dishwasher and it washes them. Dishwashers are very easy to use and save time comparing it in the old fashion way. Today technology is very important in society because it makes life easier to live on and not time consuming. A lot of people now, lived in a comfortable environment where technology could do everything for them. Another thing is that technology has created multiplicity in employment. Today without a degree or certificate young people cannot have or get their job. This is usually the problem for those who don’t go to school, uneducated, and unqualified. The only job they’ll be able to get is in a fast food restaurant or in a warehouse or a very low paying job. Most qualified people who have good education and degree of some sort live a very happy life with good salary. For example, doctors and lawyers. Technology today has indeed showed good results. I can’t imagine how life would be like if there were no technology. It is technology that has created wide varieties of opportunities for skilled and unskilled workers. For example winery factories, people who build the machines that are used in a winery were very qualified and had the ability to create them. And those who are unskilled get to use them. It’s very interesting that most people don’t look at technology this way and how it helps them. Another thing is that technology is very important in medical facilities. If someone who is very sick and needs a kidney transplant or if the other patient is in the stage of critical because of ruptured appendicitis how could the doctors operate? Well they certainly won’t get the kidney out from the donor and putting in on the patient. The doctors have to rely on machines the technologies to guide them. Without those modern medical equipment we or any other person in the world won’t get the best care or treatment if we were sick. Also without technology we wouldn’t have known much about many things. Today the use of technology is tremendous. Almost every home has a computer and a way of communication like the telephone. Every home has stoves and microwaves. Most have cable television. Well to some people technology is the only way for them to depend on for survival. I have learned that technology plays a huge role in every person’s life. For better or worse for the good or bad technology has always been there for us. And it’s true that technology has helped us in lots of ways. The use of technology today has made people think harder to encourage them to create other technology that will benefit us in the future for survival, employment, education, health, etc. Technology could be the best thing that ever happened to us. It’s possible that the future generation might depend on technology for survival because parent’s today doesn’t want their kids to go through what they went through in life. So I think that technology makes like easier. The people believed that past is past. If they suffered much with the simple living before, now, with the benefits of the advancement they remain to be in the modern technology enjoying the comfort they could get from the twist of modern times.
The three revolutions that happened, causes a great impact in the present times. Everybody knows that election is fast approaching and a lot of preparations are also expected. The election 2010 in the Philippines is what the majority of the Filipino peoples most awaited part of the country’s victory. I know most of the Filipinos are already tired and fed up of the present administration, cover ups with so many unveiled issues and controversies. The Philippines present situation now is in great corruption, and greed is pervasive and masses or people experiencing serious poverty and injustice. We need a leadership that can turn the current hopelessness of the people in the current administration to a better one.
We need to empower the people of their sovereign right granted by our constitution which has been widely and boldly violated and we became and enslaved by the rich and powerful. To me, I am in great despair to the Presidentiables who are coming up to be popular and are top notch in the surveys, but the same people of our traditional politicians who will only continue the celebration of corrupt government. So, who can be the right persons to lead us this time?
In the Philippines, though we are keeping abreast in technology and science, but there is no equal growth in people’s morals. There is an apparent decadence in moral degradation that brought us to current status, the number three corrupt Nation in Asia. How could we subdue the ailments both in private and public sectors? Who can initiate the needed change in our Motherland? We need to act right now. The right action we make will embody the person we have. But if we remain in our natural person, it is waste, waste of resources and waste of life to us, as Filipinos. We will just submit ourselves to the power of corrupt officials. If we cannot uphold the good moral certitudes and fight the wishes of the devil, we would see ourselves in great damnation.
We are the Filipino people from different walks of life. We must advocate ourselves in order to devote our intellect, energy and courage to building a better society devoid of corruption, inequality and social justice. We are the hope that fosters active participation in nation- building, good governance and change. In general, we play a pivotal role in ushering in significant changes in history. We have always been at the forefront of uprisings and revolutions every time the social, political and economic conditions in society became too intolerable for Filipinos to endure.
In the past eight years of Arroyo administration, we are always amongst the most vigilant and vocal against issues of electoral fraud, corruption and plunder, human rights violations, tyranny and social injustice causing poverty, hunger and indecent living conditions to the people. In order to fully realize this, I appeal to everybody to work hand in hand with one another.
Finally, I look forward to the bigger things that lie ahead in the future. As early as now, we pledge to work for a transparent and clean 2010 elections that will realize the clamor for good governance and change. We are set to embark on a nationwide responsibility to register for the election, so that we could exercise our right to vote by choosing the authentic officials to govern us. We join in conducting an educational campaign about the proper way of voting and aim to mobilize the broadest number of young Filipinos to register, vote and guard the 2010 ballot. I do believe change is bound to happen if and we strive for it.

Is Noynoy the hope of the Philippines?

By : Reynard Tubid

The Philippines present situation now is in great corruption. Greediness is all-encompassing and masses of people are experiencing serious poverty and injustice. With this existing feature of our country do we still have the courage to dream? I know even though we are confronted with a lot of problems, still we remain hopeful and optimistic that there would still be a brighter tomorrow that awaits us. So, who can be the right person who could lead us?
It was my pleasure to be given a chance to critique the write ups of our sociology teacher. Looking upon the weekly paper of the Candle Light, dated September 20-26, 2009, I was tasked to give my own understanding and analysis regarding the article written by William E. Esposo. In his writings he specified 7 points to ponder on and to come up with a profound understanding regarding the important details in the character of Noynoy. But this paper will cover only five arguments as a reference of my evaluation. Furthermore, the added explanation follows:
1. Noynoy has much better preparation for leadership than Cory when she took over the mantle of leadership from Ninoy.
This particular sentence projects the capacity of Noynoy in leadership. He was trained how to make certain decisions and outcomes whenever he holds a position. In the very nature of Noynoy, he is a type of a person who knows how to handle the responsibility given to him. During the dictatorship of Pres. Marcos, Ninoy was already a member of the society who sternly cares for the welfare of the Filipino people. Noynoy at the very young age, discover within himself the capacity to stand out. He was transformed by his own environment. He gains the courage to fight for his own right as it was been inspired by his father’s passion to lead and to direct the sentiments of the people for the betterment of all. Thus, I firmly believe that Ninoy has much better preparation than of his mother because his experiences molded him to become one.
2. Nonoy like Cory, does not have a single scandal hounding him.
Noynoy as a son of Cory grew up with a strong foundation of respect to his fellowman. He acquires the right conduct, the way his parents would treat their opponents in the politics. The legacy his mother left in the country was democracy. It means there will be an absolute observance of peace and harmony in the relationship. Maybe Noynoy was influenced with the ideology of his exemplar mother. Even his father doesn’t execute harsh action for those who will not join for them. They don’t want to hold somebody’s right. The only means to make the country productive is by way of absolute freedom for all. Noynoy inherited the positive outlook he possess from his parents. He was fostered well by the good example and excellent virtues. Thus, I conclude that Noynoy is a product of the noble deeds. His sincerity of heart comes from the good actions he performed.
3. Who better to inherit the Ninoy and Cory mantle of leadership than one with the genes of Ninoy and Cory?
If there is something apt for the position of leading the people I suggest Noynoy could perform the demands of the country. Since his father would like him to become a leader, they prepared Noynoy to remain a competitive one. His leadership helps him to extend the possibility of being a model after the people.
4. If money and political machinery are your concerns, know that you need the money and machinery if you do not yet have the numbers that showed up and registered their sentiments that they want another leader like Cory. With those numbers that showed up for the wake and funeral of Cory, despite the bad weather and the availability of live TV coverage, Noynoy will not be wanting for the wherewithal to win.
This statement signifies the imperfect sense of radiance in familiarity. I am not convinced with the notion that during the death of Cory, Noynoy achieved familiarity over the activity. The people those times were in great grief and sorrow not because of the affectionate attachment of Noynoy with the occasion but because of the death of the late President Cory Aquino. The center of the occasion dwells on the importance of the service that the late President rendered in order to create an impact in the development of morality and as well as to reached the goal of democracy over the dictatorship. In deeper sense, Noynoy took his part as a son who heeds in the situation of his beloved mother. His familiarity with the people was greatly appreciated so much so he decided to run for the Presidency.
At this point I am not closing the leeway that Noynoy in the expediency was able to benefit something out of the sympathy of the people for the death of his mother. As far as I could remember Noynoy during those times were present in all the events, either in the hospital or in the senate. The death of his mother ignites his passion to lead again the people for a better leadership, and a productive development.
5. All the present presidential candidates can only offer how much better they can govern over their rivals. Noynoy brings an ideological factor into the equation the same ideological factor that enabled a housewife to beat the dictator in 1986.
In this argument Noynoy brings back an ideology which no other rival has is worth noting Filipinos look at personhood after all. Basing it upon the three types of power, I decided to choose traditional power and charismatic authority. Why? The Aquino family, starting with Ninoy fashioned a strong foundation of respect among the Filipinos. He fought for what is just and noble. He defended the rights of the people against the greedy politicians. His heroic actions marked the consciousness of the Filipinos to share their deep admirations and trusting him that he could lead the people to a peaceful life. When Corazon Aquino won for the Presidency she was able to restore the essence of democracy in the heart of every Filipinos. Many offer their salute because of her dedicated service and for making the country again free from the bondage of slavery. Thus, it escorts everybody to give a corresponding value for all the deeds she performed coming from her genuine heart. She was able to fulfill the hopes and dreams of the Filipinos. Hence, every Filipino exulted for a dream come true. They believed there was still hope.
Her exemplary works created a deep impact in their image before the public. It shows the way of following the Charismatic Activity. The moment we see Noynoy, the usual thing that registers in our mind is the realization of his being a good son to his parents. This innate virtue leads people to familiarize him. Aside from that, we entertain also the achievements and success of Noynoy in the promulgated bills he has passed to create sustainability assistance for the beneficiaries of the project. Above all, Noynoy has approved already several acts that will help nurture the involvement of the people. Some of his works are the following: Champion of Human Rights and People’s Participation. At the heart of all legislative and policy-making initiatives is the development and welfare of the people. Developing the Integrity of the Senate. The series of scandals that stain the reputation of our government has also challenged the Senate of the Philippines as an institution. Senator Aquino firmly stands with his fervor not tolerating those corrupt personalities.
“I want to make democracy work, not just for the rich and well-connected, but for everybody,” he answered when asked about his governance platform. He segued into a discussion of a couple of his pet peeves: the proliferation of erroneous text books come school opening each year, which he described as a tragedy that he would aim to correct if elected; and, the slow delivery of justice in the country, citing the hidden wealth of the Marcoses as an example. He added that solving these issues require strong political will.
Philippine Daily Inquirer
In all probability, Noynoy has been compared constantly to his parents in the past. It’s a situation that he will have to endure all the more as a presidential candidate, and it’s inevitable that even not so pleasant points during Ninoy and especially Cory’s respective political lives would be brought up.
These are few only among those aims he wanted for our country. The acts and laws he has passed illustrated his capacity to assert with conviction and truth. The charisma of being a son of the great politicians reflects in his identity, hoping that he will preserve the dignity and pride of his parents who shared everything for the country.
“Sa ganitong pagkakataon marahil ang mga pangarap ng mga Pilipino ay mabibigyan ng katuturan kung mananatiling mabuti ang anak ni Cory na si Noynoy.”
Noynoy, is not a famous politician. Others have long experience, at the same time they are in public interest because they are controversial people and unfortunately most of them were involved in the dirty politics, corruption, greed and monopoly of powers. Under the situation of the Philippines now where great problems are dominant, we need change. We need a leadership that can turn the current hopelessness of the people in the current administration to a better one. We need to empower the people of their sovereign right granted by our constitution which has been widely and boldly violated and we became victims and enslaved by the rich and powerful. Is Noynoy the hope of the Philippines? I hope so, may he remain always firm with his ideologies and aims that will benefit the entire Philippines.
I know this is not yet the end of everything we can dream again as a country. We do not loss our hope for a brighter prospect. There is always a blue sky after tomorrow. If we fail, we learn to correct the mistakes we made.