Volume LXXXVII, Dominican Jubilee • August 20, 2016 THE OFFICIAL STUDENT PUBLICATION OF THE UNIVERSIT Y OF SANTO TOMAS Manila, Philippines
The life of the first preacher Discover the life story of Saint Dominic de Guzman and how he preached God’s Word to the world. Page 3
Philippine education fostered by Dominicans Learn more about the Dominican centers of learning and their contribution to Catholic education. Page 8
Exemplary friars: Legaspi and Fermin Know the legacy of the two late rectors to UST and the Church. Page 4
2 Domican Jubilee
AUGUST 20, 2016
Dominicans celebrate 800th anniversary DOMINICANS are called to preach Jesus and save souls, Manila Archbishop Luis Antonio Cardinal Tagle said as he led the opening of the Jubilee Year marking the 800th anniversary of the Order of Preachers at Santo Domingo Church in Quezon City on Nov. 7, 2015. “Preachers of the gospel are preachers of grace, and preachers of grace are preachers of the mercy of God,” Tagle said in his homily during the Holy Mass for the opening of the Jubilee. Fr. Filemon de la Cruz, O.P., socius of the provincial of the Dominican Province of the Philippines, led the official proclamation of the Jubilee Year. The year-long celebration began after the opening of the symbolic Jubilee Door, which Tagle blessed and struck thrice with a hammer. The open door represents Christ who receives pilgrims seeking his mercy. The altar of Our Lady of the Rosary of La Naval was lit as soon as the Jubilee Door was opened. Reflecting on the Dominican Jubilee Year’s theme, “Go and Preach,” Tagle encouraged members of the Dominican family to preach and “save souls” in his homily during the Eucharistic celebration. “Sa pamamagitan ng pananalig, pag-aaral, at mataimtim na pagtutok sana hindi lamang kayo magsalita. We hope your preaching will emanate,” Tagle said. The Word of God and the true meaning of a preacher can be experienced through Jesus Christ, he added. “Jesus must be the content of all our preaching,” Tagle said. Fr. Gerard Francisco Timoner III, O.P., prior provincial of the Dominican Province of the Philippines, delivered a thanksgiving message after the post-communion prayer. This was followed by the lighting of candles symbolically sending the Dominicans to their missions. The celebration concluded with the granting of plenary indulgence to the faithful present in the celebration.
JUBILEE. Manila Archbishop Luis Antonio Cardinal Tagle celebrates at the end of the Opening Mass of the Dominican Jubilee Year, together with the Domican friars. ALVIN JOSEPH KASIBAN
“This is a spiritual year. We have started it by celebrating the thanksgiving Eucharist and the granting of plenary indulgences to those people who will be coming to our churches and
joining us for the celebration,” Fr. Ivan Obando, O.P., secretary of the Dominican Province of the Philippines, told the Varsitarian. The Jubilee Year runs from Nov. 7 to Jan.
21, 2017, which is the date of Pope Honorius III’s Papal Bull Gratiarum omnium largitori approving the establishment of the order. LEA MAT P. VICENCIO
History of Dominicans depicted in painting by CFAD faculty, students FACULTY and students of the College of Fine Arts and Design (CFAD) presented the history of the Order of Preachers through colorful strokes in a painting displayed at the lobby of the UST Quadricentennial Pavillion. With the theme, “12162016: 800 years of preaching the Gospel,” the painting features St. Dominic de Guzman, the founder of the Dominican Order. He is in a walking motion, preaching the Gospel with other missionaries “carrying bible and rosary.” On both sides of St. Dominic are different races from the seven continents. On his upper right side are the four major basilicas in Rome—St. John Lateran, St. Peter, St. Paul and St. Mary Major. Religious events and Marian devotions propagated by the
Dominicans in the country, such as Manaoag and La Naval de Manila, are also included in the painting. Danilo Santiago, CFAD painting department head, said Fr. Edgardo Alaurin, O.P., regent of the College of Fine Arts and Design, conceptualized the painting. “Si Father Alaurin talaga ang naglagay ng elements niyan, tapos kami ‘yung tumulong sa
paggawa,” Santiago told the Varsitarian. According to Fr. Alaurin, the painting has many symbolisms that sum up the history of the Dominican Order, notably the black and white dog running around the globe with a torch. “When St. Dominic was still in the womb of his mother, Blessed Joan of Aza, she had a dream of a black and white dog going around the globe with a torch in its mouth, as if the dog is lighting the world,” Fr. Alaurin said. He said the painting focuses on the history of the Dominicans in the country. “We made it more localized—the evangelization of the Philippines, we have the galleons, the coming of the early missionaries, and of course, the Spanish conquistadores,” Fr. Alaurin said.
CFAD administrators, faculty and students pose in front of their painting— a tribute to St. Dominic and the Order of Preachers.
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Dominican Jubilee 3
The first preacher
HE WAS destined to shine light amid darkness and confusion. St. Dominic de Guzman, founder of the Dominican Order or the Order of Preachers, began fulfilling his dream of becoming a priest at a young age. Born in 1170 in Caleruega, Spain, Dominic was the second son of Felix de Guzman and Blessed Jane of Aza. It is said that before Dominic was conceived, his mother had a vision of a dog with a burning torch in its mouth leaping from her womb and setting the world ablaze. Dominic’s priestly journey began in philosophy and theology studies in the University of Palencia in 1184. When famine struck Spain in 1191, Dominic’s inclination toward the poor strengthened. The young Dominic decided to sell his books, manuscripts, and furniture to donate money to the poor. He reportedly asked his schoolmates “Would you have me study off
TIONAL DOMINICAN INFORMATION
resolved to combat this evil plague by travelling to the south of France where they tried to convert Cathars by conducting public debates at places in Verfeil, Servian, Pamiers and Montreal. Sadly, he was only successful in converting a few. In 1206, the Pope commissioned St. Dominic and Bishop Diego to preach the Gospel. They traveled and found nine women who happened to be rejected by their families. He gathered them together in Prouille where he built the first monastery for cloistered Dominican nuns. these dead skins, when men are dying of hunger?” He then joined the Canons Regular in 1190 at the Cathedral of Osma. Dominic discovered his life as a preacher when he was chosen by Diego d’Azevedo, bishop of Osma, to accompany him in escorting a Danish princess to Castille in the year 1203. Passing through Denmark on the same year, Dominic was surprised to see the threats that awaited the Catholic Church. People were infected by the Albigensian heresy or the Cathari ideology, spread by a religious sect with agnostic and dualistic beliefs. His belief to convert the world to Christ intensified. Along with Bishop Diego, Dominic
Foundation of the Order St. Dominic established the Order in a house given by Peter Seila, a rich resident of Toulouse in 1215. With only six followers, he saw the need to influence a group with strong theological formation and discipline. To fulfill the goal of his newly founded organization, he subjected his followers to a life of prayer and penance. With the written authority of Bishop Foulques of Toulouse, he and his followers were given permission to preach throughout the territory. Aside from preaching, St. Dominic developed a devotion for Our Lady of the Most Holy Rosary. According to Pope Pius XI, the Holy Rosary served as an avenue for the Dominican Order to attain a holy
life for its members and salvation for others. During the Fourth Lateran Council in 1215, St. Dominic and Bishop Foulques went to Rome to seek the approval of Pope Innocent III for the Dominican Order. They gained approval the year after, under the pontificate of Pope Honorius III, who declared the order to be named the “Order of Preachers.” Rome became the headquarters of the infantile order. In 1217, St. Dominic decided to expand the Order by forming schools of theology near the Universities of Bologna and Paris. In 1222, St. Dominic’s passion toward learning was seen in the official foundation of the Dominican convent at Santa Sabina. The legal transfer of property from Pope Honorius III to the Order of Preachers led to the establishment of its studium conventuale, the first Dominican studium in Rome. Five years after the birth of his Order, St. Dominic’s life as a preacher ended in 1221 at the age of 51. He was canonized by his friend Pope Gregory IX in 1234. To this day, the Dominicans continue St. Dominic’s mission of preaching the Word of God throughout the world. JOHN GABRIEL M. AGCAOILI and MARIE DANIELLE L. MACALINO
Cultural, heritage sites established by the Dominicans through the centuries SINCE the Dominicans took their first steps on Philippine soil, they have been contributing to the cultivation and development of the faith of the Filipino people. This can be proven by the sheer number of religious institutions that the Dominicans have founded in the country: shrines, parishes, retreat houses, and educational institutions that honed not just the religiosity of the country, but also its cultural identity. Cultural treasures Filipino Dominicans are known for running one of the most prominent Marian shrines in the country, the Shrine of Our Lady of the Rosary of Manaoag, commonly known as Manaoag Shrine, in the Archdiocese of Lingayen-Dagupan. On Dec. 23, 2015, the National Museum recognized the Manaoag Shrine as a National Cultural Treasure. To be declared a National Cultural Treasure, a structure must be a “unique cultural property found locally, possessing outstanding historical, cultural, artistic, and/or scientific value which is highly significant and important to the country and the nation. The Minor Basilica of Manaoag houses the ivory image of the Virgin Mary, and is affiliated with the Papal Basilica of St. Mary Maggiore in Rome. The Manaoag Shrine was elevated as a minor basilica on Feb. 17 last year. It has the material privileges of a minor basilica such as the right to use the umbracullum or a baldachin resembling an umbrella; the tintinabullum, a bell; and the papal symbol of the crossed keys. “The Shrine has been here for hundreds of years. The Manaoag Shrine is rich in spirituality, culture, and devotion. For years, it has sustained the deep faith of the Filipino people, especially for those who are praying through the intercession of the Virgin Mary,” Fr. Jerry Manlangit, O.P., rector of the Manaoag Shrine, said in a previous interview. The image of Our Lady of Manaoag has been known for its miracles and has drawn pilgrims from different parts of the
world. It is also the patroness of the sick, protector of the helpless, and benefactress of the needy. Meanwhile, UST, the largest Dominican educational institution in the country is another structure proclaimed as a National Cultural Treasure in 2011. Four of its structures—the Main Building, Central Seminary, Arch of the Centuries, and the Grandstand were declared historical landmarks. The Diplomat Hotel ruins and the Angelicum School of Iloilo were recognized as “Important Cultural Properties” last year. To be an Important Cultural Property, a site or a landmark must display “exceptional, cultural, artistic, and/or historical significance.” The Diplomat Hotel ruin in Baguio City, formerly the Colegio del Santisimo Rosario, was a convent-sanatorium. It was inaugurated in May 1915. Meanwhile, the Angelicum School of Iloilo, formerly known as the LizaresGamboa Mansion, was built by Don Emiliano Lizares for his wife Conchita Gamboa and their two sons and three
daughters in 1937. It was sold to the Dominicans in 1962 and was used as a House of Formation for the young Dominicans in 1963. Marian devotion Aside from Manaoag Shrine, the Dominicans also run the Santo Domingo Church or the Shrine of Our Lady of the Rosary of La Naval. The Church, which used to be located in Intramuros near the original University campus, was rebuilt five times. It was Bishop Domingo Salazar who gave 300 pesos in contribution for the purchase of the land. The first church was completed in January 1588, with the image of Santo Rosario or La Naval enthroned. However, the following year, the roof collapsed. The second church was made of stone and was inaugurated on April 9,1592, but was again destroyed by fire in April 1603. A third church was built in 1610 but was again ruined by an earthquake on November 30, 1645, making way for the construction of
a fourth church made of stone and hardwood that took 200 years. It was inaugurated in June 1862, but collapsed shortly after due to another earthquake. As a measure against earthquakes, the fifth church was built with the upper part made of wood and metal, resting on a lower story of stone. This Gothic church of Santo Domingo was destroyed in 1941 during the Second World War but the image of Our Lady of the Holy Rosary of La Naval was saved and was transferred to the Santisimo Rosario Church in UST. After the war, the Dominicans left the Walled City and built a Spanish Modernestyle Santo Domingo Church in Quezon City, designed by Jose Maria Zaragosa. It houses the image of Santo Rosario, the patroness of the city, drawing thousands of devotees during the annual La Naval Procession that commemorates the miraculous victory of the Filipinos and Spaniards over the Protestant Dutch in 1646.
The image of Our Lady of La Naval, the Manaoag Shrine and the Santo Domingo Church.
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UST’S FIRST FIL
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Fr. Frederik Fermin (1924-2014): Educational reformer AS A MAN who embraced a life inspired by Christ, Fr. Frederik Fermin, O.P. nurtured discipleship in countless individuals. Being an exemplary educator and manager, his death on Oct. 27, 2014 was deeply mourned by the University and the Dominican community. Fermin, the 90th rector of the University, spent a big part of his term on improving the University’s administrative setup to ensure a strong educational foundation.
In his homily during the funeral mass for Fr. Fermin at the Santisimo Rosario Parish Church, UST Rector Fr. Herminio Dagohoy, O.P. praised his predecessor, a Dutchman who became a naturalized Filipino, for his unparalleled service to the University. “Fr. Fermin’s contributions in the academic section of the university expressed his ideals in implementing a well-rounded education,” Dagohoy said. Dagohoy added that Fermin was a man who had a sense of justice tempered with compassion and generosity.
Fermin
Having succeeded Fr. Leonardo Legaspi O.P., the first Filipino rector of UST who became president of the Catholic Bishop’s Conference of the Philippines, Fermin assumed the post as UST rector from 1978 to 1982, a time when the University was facing a bleak future. The Marcos-led economy was in bad shape and unemployment was rising. Though these factors posed a threat to the University, Fermin refused to hold back on his goal of improving the quality of education and service in the University. “I considered myself accountable to the generations of Spanish Dominicans who had built up the University and had made it what it is now, but also to the future generations of Filipino Dominicans who would take over the responsibility for UST,” said Fermin in his Rector’s Report for A.Y. 19801981. According to the book “Culture of Excellence, Culture of Conscience,” Fermin implemented systematic management to help review the management procedures of administration offices. New offices like the Office for Alumni Affairs, Public Affairs, and Buildings and Grounds were established. Faculty promotion was regularized through an updated faculty data bank. A series of salary increases followed. As part of his educational platform, Fermin established the Department of Languages, which took charge of Filipino, English, French, German and Nihongo. Fermin introduced a Bachelor of Arts in Translation program that sought to train
students in translating classical and technical literature from English to Filipino, and vice versa. Fermin also opened a Master of Arts in Oriental Religions and Culture program in the Faculty of Sacred Theology and the Graduate School. In his Rector’s Report for A.Y. 19781979, Fermin said that the course aimed “to study the roots and the present development of oriental religions and cultures, to enter into dialogue with other cultures in order to preserve what is good in each Christian ideals, and to adjust the liturgy of local churches according to native cultural elements.” True identity With his term coinciding with the Marcos regime, Fermin highlighted in his inaugural address when he was installed Rector the importance of espousing freedom for every Filipino. Fermin wanted the University to become a “bulwark of freedom, teaching its students what it means to have been created free and responsible.” According to Fermin, freedom in the University would be truly felt when the Thomasian community realize their true identity as Filipinos and Christians. He encouraged the promotion of Philippine culture, the proper conservation and restoration of historical monuments and art treasures, and urged Thomasian architects to protect what is Filipino. “If this University turns out graduates who are competent professionals but are confused about their identity as Christians and Filipinos, then [it] shall have failed in its mission,” said Fermin. MARIE DANIELLE G. MACALINO
Archdiocese of Caceres bids farewell to father, pastor, sentinel
Second Plenary Council and integral evangelization: Legaspi’s greatest legacies
“GOOD bye, Superman!” This was one of the most heartbreaking tweets and Facebook statuses uploaded by the faithful of the Archdiocese of Caceres when Archbishop Leonardo Legaspi, O.P. succumbed to lung cancer on Aug. 8, 2014. However, Legaspi did not need to wear tight jeans, high boots, and red cape to be considered a superhero because his legacies left in the archdiocese were enough proof. According to Fr. Rex Alarcon, former secretary of Legaspi, the archbishop was initially called “Superman” because he was young and well-built when he arrived in the Archdiocese of Caceres in 1984. “When he came, he was called ‘Superman’ because of his physical stature and appearance. Personally, from afar, I saw an imposing figure climb up the Plaza Quezon as he was welcomed by the city and the province,” Alarcon said in an email to the Varsitarian. But Alarcon said Legaspi earned the word “Superman” as his pseudonym not merely because of his physical traits, but because of his influence in and legacies to the Archdiocese of Caceres in Naga and to the Philippines, at large. Due to his experience for more than two decades as the chairman of the Catholic
THE SECOND Plenary Council of the Philippines (PCP II) is considered to be Archbishop Leonardo Legaspi, O.P.’s greatest legacy to the Philippine Catholic Church. Legaspi was the head of the Catholic Bishops’ Conference of the Philippines (CBCP) for two terms from 1988 to 1991 when the country underwent its transitional period from dictatorship to democracy, a time when the Church was considered to be at the height of its influence. Novaliches Bishop Emeritus Teodoro Bacani said Legaspi wanted the Church not only to stand in the sidelines in seeking transformation in society, but to spread evangelization in the political domain. Aiming to empower the laity for a better participation as members of the Philippine Catholic Church, Legaspi led the Philippine Church to recall its mission of evangelization through the declaration of PCP II in 1991. PCP II, which ran from Jan. 24 to Feb. 17 in 1991, served as a reevaluation of the Philippine society and Philippine Church in response to the Second Vatican Council. The lenary council was participated in by 94 bishops, 69 vicars general, 180 foreign vicars, 24 rectors and presidents of Catholic schools, 21 major superiors, and 156 lay leaders from all over the country. Former Philippine Ambassador to the Vatican Henrietta de Villa said Legaspi wanted the laity to have a big part in the deliberations and issues discussed in the PCP II, thus more laity than clergy were invited. “This time, not only the ordained participated in the Church assembly but also us, the laity. Archbishop Legaspi wanted to put together representatives of lay people from all walks of life to participate in the discussion,” de Villa said. Among other considerations taken in forming PCP II was the rise of the population of the Philippine Church since the first PCP in 1953. In a keynote address during the St. Thomas Aquinas Forum hosted by the UST Institute of Religion,
Bishops’ Conference of the Philippines Episcopal Commission on Catechesis and Catholic Education (CBCPECCCE), one of Legaspi’s first decrees as archbishop of Caceres was the establishment of the Caceres Catechetical Ministry (CCM) and the Caceres Catechetical Center (CCC) at the Peñafrancia Basilica Complex in Naga City in 1987. Legaspi’s love for catechism also led him to the formulation of the Catechism for the Filipino Catholics (CFC), a comprehensive guide on catechesis written in the Filipino context. “His leadership and engagement in catechesis at the national level enriched the Archdiocese of Caceres and viceversa. Among its notable productions were the National Catechetical Directory and the Catechism for Filipino Catholics (CFC),” Alarcon said. A book written by Julma Narvadez, facilitator of the Council of the Laity of Caceres, titled, “The Caceres Experience: A Bishop’s Story,” stated that Legaspi’s accomplishments in catechesis served the faithful “both locally and internationally.” Narvadez said Caceres’ catechetical ministry achieved new milestones under Legaspi’s episcopacy. The CCC housed the catechetical staff in the entire region, while the CCM produced numerous catechetical materials for the local church of Bicol, including several catechetical books written by Legaspi himself. Aside from assisting the local church of Caceres, the ministry was also able to provide religious instruction in public schools throughout the archdiocese. ‘Re-founding of Caceres’ According to Alarcon, Legaspi had done so much for Caceres, that his episcopacy can be described as the “re-founding of the archdiocese.” Legaspi left his legacy not only in the field of catechesis, but also in the improvement of parishes, clergy,
and the organization of the Archdiocesan Pastoral Council of Caceres (APCC I and II), Alarcon said. When Legaspi arrived in Caceres, the archdiocese had 38 parishes, or a ratio of only one parish for every 40 barangays. The Catholic Directory of the Philippines shows that Caceres now has 89 parishes, and 49 of these were founded by Legaspi in just 20 years. Legaspi also strengthened the foundation of seminary formation in Caceres and established the Caceres Mission Aid Program, a program aimed at sending regional seminarians to other dioceses in the Bicol region, Batanes, Cabanatuan, Solomon Islands, Papua New Guinea, St. Vincent and the Grenadines, Australia and Jamaica. “Caceres opened an average of eight new priests every year. Thus, reducing the ratio of priest to lay faithful to one is to 4,000,” Alarcon said. Legaspi ordained more than 200 priests, including Alarcon. Caceres now has the second most number of priests next to the Archdiocese of Cebu. Legaspi also encouraged greater faith profession among the faithful through the convocation of the APCC, a counterpart of the Second Plenary Council of the Philippines (PCP II), in 1991. In his book titled “Light to All,” published in 2004, Legaspi said the APCC is the “living awareness of the implications of baptism.” APCC serves as the response of the Archdiocese of Caceres to the PCP II which aimed to renew the Church in the country and give a preferential option to the poor. Alarcon recalled how Caceres’ faithful showed their love and affection for the late archbishop when he was diagnosed with cancer. The people of Caceres offered prayers to Our Lady of Peñafrancia, the patroness of Naga to whom Legaspi had a deep devotion. “During his last years in the archdiocese, he was filled with prayers from the faithful, children, and the different communities,” Alarcon said. The people of Naga were saddened by his passing and offered prayers during Legaspi’s wake in Naga and Manila. ANGELI MAE S. CANTILLANA and DANIELLE ANN F. GABRIEL
Legaspi noted the rise of the number of Filipinos in the 1980s to 60 million from 27 million in 1953. The number of bishops also rose to 119 in 1980 from 21 in 1953. Legaspi also noted the rise of dioceses from 27 to 77, parishes from 1,301 to 2,192, religious priests from 1,204 to 1,397, congregation of religious women from 28 to 200, and diocesan priests from 1,280 to 3,407, between 1953 and the 1980s. Graduate School Professor Armando de Jesus, who worked as Legaspi’s executive assistant at the Manila Archdiocese, said Legaspi took ample time to reflect on PCP II. “PCP II was subjected to a long careful reflection. Being a realist, Legaspi considered timing and ground support to be prerequisites for the project to succeed,” de Jesus said in an email to the Varsitarian. ‘Little Pentecost’ for a renewed evangelization Legaspi described PCP II as a “Little Pentecost,” which took place at the height of a difficult phase in the life of the local Church. “Its results may be compared closely to a little Pentecost than the sudden theophany on Mount Tabor. The power of the Spirit had blown with creative dynamism during the preparation and the actual work of the Council,” Legaspi said during the forum. According to Legaspi, the entire council can be summarized in three questions concerning the Catholics’ role in the Church—how the Filipinos live as Filipino Catholics, what kind of Church must the Filipinos be, and how the Filipinos can be more effective and credible evangelizers. “Archbishop Legaspi wanted the people and the Church to have a correct knowledge on what participation means—the kind of participation that reforms the Church, making a better Christian life and reforming or renewing politics or governance,” de Villa said in an interview. Through PCP II, Legaspi Plenary PAGE 7
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Archbishop Legaspi (1935-2014), first Filipino rector of UST ARCHBISHOP Leonardo Legaspi, O.P. the well-loved shepherd and educator who died on the Feast of St. Dominic on Aug. 8, 2014, owned many “firsts” in the history of Philippine Church. The Filipinization of the oldest Catholic University in Asia reached a high point on Oct. 9, 1971 when he was officially installed as the 88th Rector Magnificus of the University, the first Filipino to ascend to the post. He was also the first Filipino rector of the UST Central Seminary, first executive vice rector, and first vicar of the Filipino Vicariate of the Dominicans in the Philippines in 1970. Beyond his administrative duties, he played an important part in the revitalization of the University, in pursuit of academic excellence. Bastion of changes Legaspi was finishing his bachelor’s degree in educational management at the Institute of Education Management in Harvard University when he learned of his appointment as rector via cable on June 15, 1971. During the investiture ceremonies held at the Santisimo Rosario Parish Church, Legaspi read a 28-point credo titled “This I Believe,” which later served as the philosophical blueprint of his administration. In his book titled “I Walked With Twelve UST Rectors,” former UST registrar Norberto de Ramos said that Legaspi was the first rector to drop the title of “Rector Magnificus” and used
the title “Rector” alone. “The symbol of my office is a medallion. It is not worn on the head like a crown, to indicate intellectual ascendancy or a mace, to connote leadership through force and compulsion. Rather, it is worn around the neck like a yoke that denotes a life constantly dedicated to the service of others,” Legaspi said, as quoted in the book titled “Culture of Excellence, Culture of Conscience.” Under Legaspi, UST ran 12 doctoral programs, 28 masteral programs, 26 bachelor’s degree programs, and 14 non-degree courses. UST was considered the topperforming school in medicine, nursing, pharmacy, and medical technology. Legaspi updated the Faculty Code, Students Manual of Rights and Responsibilities, the articles of incorporation and by-laws, and University studies which was first modeled in 1648, writer Lourd de Veyra said in the book. The computerization of the student records, which was first utilized under the Legaspi administration in October 1972, speeded up the preparation of copies of grades and minimized tampering. Legaspi was also credited for changing the heading of the diplomas from “Universidad ng Santo Tomas” to “Pamantasan ng Santo Tomas” to provide uniformity in the language used in issuing diplomas. Under Legaspi’s administration, the University launched a two-year experimental project for the Institute of
The late Archbishop Legaspi celebrates the Holy Mass during the Quadicentennial celebration of UST in 2011.
Technological Education, a vocational program that offered courses in electronics, electrical technology, printing, and machine shop technology. Furthermore, Legaspi was voted president of the Association of Catholic Universities in the Philippines and represented the country in the Southeast Asian Institution of Higher Learning in 1973. The same year, Legaspi was appointed as one of the members of the Permanent Commission for the Promotion of Studies in the Dominican Order. Dissent and militancy De Veyra described the early 70s as the “busy years,” because of the declaration of Martial Law. For the University, the early 70s became a period of dissent primarily because of Martial rule that saw the closure of all schools in the Philippines. On Oct. 19, 1972, Legaspi responded to the presidential decree by addressing the faculty members of the University to instill discipline among students alongside values and education. “Under the new dispensation, your responsibility is no longer limited to teaching. It includes the maintenance of discipline,” said Legaspi. De Veyra noted that amid “endless dialogues that collapsed, rallies, and fraternity clashes” during the Martial Law era, Thomasians continued to bag top awards in art competitions and literary contests. Legaspi was not able to escape criticisms as rector. Even with his sentiments toward the Filipinization
movement, he was accused of delaying the total Filipinization of the positions in the University. In response to the accusations, Legaspi wrote a letter to Education Minister Juan Manuel. The letter apprised the Marcos minister about the lack of Filipino Dominicans to assume administrative positions in the University. Legaspi had a different approach to problems that arose. As a leader, he was “cool, patient, and unfazed by their enormity.” “I never saw him show outward anger or shout at an employee no matter how lowly the latter could be, he was capable of physical courage and sometimes unmindful of his own personal safety,” de Ramos said. De Ramos was referring to an incident in 1973 when Legaspi personally checked on a rally that was being held outside the University. Looking through the fence facing España, he heard a gunshot and missed a bullet by several inches. As if he heard nothing, he then challenged the leaders of the rally to have a dialogue with him. A man of distinction Regardless of the challenges he faced during his rectorship, Legaspi continued to gain recognition and many notable achievements. On Aug. 22, 1972, Legaspi was conferred the degree of Doctor of Education, honoris cause by the National University. On Dec.19, 1974, Legaspi received another citation. He was awarded as one of the Ten Outstanding Young Men in the Philippines.
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According to Fr. Quirico Pedregosa, Jr., O.P., rector of the UST Central Seminary, Legaspi’s various recognitions only proved that he was the “architect of religious education in the Philippines.” “He was a great teacher [and] professor in theology. It’s because of [his dedication] that he loved catechesis very much. [In fact], he has accomplished so much for the religious education in the country,” Pedregosa told the Varsitarian. UST’s loss, the Church’s gain On July 14, 1975, an election was held in search of a new rector to succeed Legaspi. However, on Sept. 9, 1975, the Master General of the Order announced, through a cablegram, that Legaspi was re-appointed as rector for another four-year term. Legaspi resumed his duties, but was cut short for two years after being ordained as the Titular Bishop of Elefantaria in Mauritania and Manila auxiliary bishop on Aug. 8, 1977. On Nov. 5, 1977, Legaspi formally turned over the rectorate to Fr. Frederik Fermin, O.P., the vice rector. For de Ramos, Legaspi’s departure from UST marked both “a happy event and a sad one,” for it was a loss for UST and a gain for the Catholic Church. “In the end, we, at the University, were all very happy over the ordination and flocked to him to express our very sincere congratulations and best wishes,” de Ramos said. ANGELI MAE S. CANTILLANA and JOSEF BRIAN M. RAMIL
The birth of the Dominican Province through Legaspi’s visionary leadership IT TOOK the courage and vision of a Filipino Dominican to change the history of the whole Dominican order. In his book titled “Beginnings of the Filipino Dominicans,” Fr. Rolando de la Rosa, O.P., former UST rector, detailed how Archbishop Leonardo Legaspi, O.P., served as a significant factor in the Dominican “Filipinization movement.” The movement that started in 1951 aimed to give Filipino Dominicans a role in the administration of the University, which was still under Spanish control. The years 1962 to 1965 were marked with frequent student demonstrations
within the University. The demonstrations called for the Filipinization of the University as well as reforms in school and administrative policies. Filipino Dominicans heeded the voice of the students and wrote a position paper on Feb. 6, 1969, stating that “Filipino Dominicans be given not only a token of responsibility but key positions in the stewardship of the University.” Fr. Aniceto Fernandez Alonso, O.P., the Master General of the Order, presided over a private meeting on the birth of the Dominican Filipinization movement which was attended by Filipino Dominican priests in the Manila area.
On Feb. 7, 1969, Legaspi was elected chairman of the steering committee of the movement and drafted a charter for the first Filipino Dominican Conference, which became their first general assembly. Establishment of the Dominican Province The first Filipino Dominicans’ conference, which was held on March 20, 1969 at the UST Central Seminary, became one of the most deciding steps for the establishment of the Dominican Province. Despite the clash of ideas, it was made clear that the conference was not established to isolate
the Filipino Dominicans from the Spaniards, but “to forge a greater unity among all the Dominicans in the Philippines.” During the conference, Legaspi was promoted as president of the movement’s executive committee. Following his appointment, Legaspi represented the Filipino Dominicans on July 6, 1969 in Avila, Spain where he proposed the movement’s draft for the establishment of a vicariate, which was then recognized as a Dominican province. The proposal was finalized on Dec. 16, 1969 when Fr. Aniceto Castañon, O.P. the provincial of the
chapter in Avila, proceeded to formulate a letter containing the order that created the Regional Vicariate in the Philippines. On Jan. 29, 1970, Legaspi was officially elected as regional vicar. A council was established, composed of members representing the different houses and convents that belonged to the vicariate. The council placed two major educational institutions under the vicariate’s supervision, namely the Aquinas University in Legazpi City and the Aquinas School in San Juan del Monte, Rizal. However, the Aquinas University faced several problems under the
Legaspi during his term as rector.
administration of Fr. Ramon Salinas, O.P., who was its first rector and president. Salinas disagreed with the plan to establish a faculty union in the university, which caused an uproar among the students. By 1970, Legaspi was installed as executive vice rector and ran the university with Salinas. Similar to the turmoil in Province PAGE 7
6 Dominican Jubilee
AUGUST 20, 2016
Editor's Note
The next 800 years THE EIGHTH centenary of the Order of Preachers, or the Dominicans, calls for a renewed mission of preaching the Gospel in a time of godlessness and materialism. Amid the distractions of life brought about by advancements in science and technology, the challenge of strengthening the spiritual zeal of the faithful remains. It is true that the Dominicans have contributed much to education and Church reforms for which we Thomasians should be grateful. However, despite these efforts, the world continues to suffer from corruption, war and injustice because of men’s failure to live by the Gospel. The task of spreading the truth that lives in the message of Christ—a responsibility passed on from generation to generation of Dominicans— remains as urgent as it was when the Dominican order was founded. St. Dominic, founder of the Great Order, witnessed the harm that ignorance of the Gospel could do to people, which is why he made it his mission to preach the mercy of God’s love throughout the world. Today, Dominic’s sons bear it on their backs to renew the trust and faith of Christ’s flock amid a sea of atheists and agnostics, by going back to the basics of the faith: the saving truth of God’s grace mediated by Christ through his Church. One way to fulfill St. Dominic’s mission is to expand the footprint of Catholic education, by establishing more Dominican institutions of education, like UST in Manila and the Angelicum in Rome, throughout the world. The tradition of producing great scholars and mystics such as St. Thomas Aquinas, St. Albert the Great, St. Catherine of Siena and St. Vincent Ferrer should inspire and urge the order to produce more God-fearing men and women. Dominican schools however must adapt to the changing times without compromising the Gospel. This can be done by allowing more opportunities for research, hiring well-formed teachers and putting emphasis on spiritual formation. The Dominicans’ mission of promoting justice and peace should also be invigorated at a time when Christians are persecuted for their religion. Dominican preaching can shed light on the sufferings of our Christian brothers and sisters and urge the free practice of religion around the world. Today, the world needs preachers more than ever. In the next 800 years, the Order should go back to the roots of its mission: preaching the truth that is the Word of God.
FOUNDED JAN. 16, 1928 LORD BIEN G. LELAY Editor in Chief ANGELI MAE S. CANTILLANA Managing Editor ARIANNE F. MEREZ Associate Editor DAYANARA T. CUDAL News Editor DANIELLE ANN F. GABRIEL Assistant News Editor DELFIN RAY M. DIOQUINO Sports Editor MARY GILLAN FRANCES G. ROPERO Special Reports Editor ERIKA MARIZ S. CUNANAN Features Editor ALILIANA MARGARETTE T. UYAO Literary Editor MARIA KOREENA M. ESLAVA Patnugot ng Filipino MARIE DANIELLE L. MACALINO Witness Editor DARYL ANGELO P. BAYBADO Circle Editor RHENN ANTHONY S. TAGUIAM Online Editor ROBERTO A. VERGARA, JR. Assistant Online Editor AVA MARIANGELA C. VICTORIA Art Director BASILIO H. SEPE Photography Editor News Kathryn Jedi V. Baylon, Mia Arra C. Camacho, Clarence I. Hormachuelos, Ma. Consuelo D.P. Marquez, Roy Abrahmn D.R. Narra, Kathleen Therese A. Palapar, Maria Crisanta M. Paloma, Theodore Jason Patrick K. Ortiz, Alhex Adrea M. Peralta, Jerome P. Villanueva Sports Jan Carlo Anolin, Carlo A. Casingcasing, John Chester P. Fajardo, Philip Martin L. Matel, Randell Angelo B. Ritumalta, Ivan Ruiz L. Suing, Leif Arild F. Sykioco, Ralph Edwin U. Villanueva Special Reports Paul Xavier Jaehwa C. Bernardo, Ma. Angela Christa Coloma, John Paul P. Corpuz, Monica M. Hernandez, Neil Jayson N. Servallos Features Klimier Nicole B. Adriano, Daniella T. Cobarde, Mary Grace C. Esmaya, Alyssa Carmina A. Gonzales, Maria Corazon A. Inay, Vianca A. Ocampo Literary Paula Danika Binsol, Hannah Rhocellhynnia H. Cruz, Nikko Miguel M. Garcia, Josef Brian M. Ramil, Cedric Allen P. Sta. Cruz Filipino Jasper Emmanuel Y. Arcalas, Jolau V. Ocampo, Bernadette A. Paminutan, Winona S. Sadia Witness John Gabriel M. Agcaoili, Joel Sebastian D. Cristobal, Jr., Christian De Lano M. Deiparine, Sigrid B. Garcia, Lea Mat P. Vicencio Science and Technology Karl Ben L. Arlegui, Dan Albert D. Besinal, Maritz L. Lubo, Mia Rosienna P. Mallari, Kimberly Joy V. Naparan, Edris Dominic C. Pua, Julius Roman M. Tolop Circle Audrie Julienne D. Bernas, Chelsey Mei Nadine B. Brazal, Amierielle Anne A. Bulan, Ma. Czarina A. Fernandez, Ethan James M. Siat Art Chinny Mae F. Basinang, Kirsten M. Jamilla, Shaina Mae L. Santander, Seldon May T. Tagao, Freya D.L.R. Torres, Iain Rafel N. Tyapon Photography Deejae S. Dumlao, Alvin Joseph Kasiban, Amparo Klarin J. Mangoroban, Miah Terrenz Provido, Maria Charisse Ann G. Refuerzo, Ma. Alyssa Adrienne T. Samonte, Jamillah N. Sta. Rosa FELIPE F. SALVOSA II Assistant Publications Adviser JOSELITO B. ZULUETA Publications Adviser
Letters/comments/suggestions/contributions are welcome in the Varsitarian. Only letters with signatures and corresponding contact details will be entertained. Original manuscript contributions must be typewritten, double-spaced, on regular bond paper, and should include a signed certification bearing the author’s name, address, year, and college. The identity of a writer may be withheld upon request. The editors will not be responsible for the loss of materials. Contributions must be sent to THE VARSITARIAN office, Rm. 105, Tan Yan Kee Student Center, University of Santo Tomas, España, Manila.
Taking part in the Dominican mission PERHAPS the Philippine society should imitate the Dominican community, one which is not left behind by change but still values tradition. The members of the Order of Preachers or the Dominicans have been spreading the lumen for 800 years since St. Dominic de Guzman walked barefoot to preach the Gospel. Dominicans have paved ways for the spiritual development of the faithful by upholding their mission of “preaching and salvation of souls” and propagating the Catholic faith around the world, including the Philippines. It now has 12 religious communities such as the convent of Our Lady of Manaoag in Pangasinan, whose pilgrimage church is now a a minor basilica and an affiliate of the Papal Basilica of Santa Maria Maggiore in Rome. Dominicans are also in charge of the National Shrine of Our Lady of the Rosary or Santo Domingo Church in Quezon City, which gathers thousands of faithful during its solemn and nostalgic feast. But their duty of spreading the “light” among the faithful is not bound by the four walls of their priories, as they also contribute in continuously
Their duty of spreading the ‘light’ among the faithful is not bound by the four walls of their priories, as they also contribute in continuously shaping the Filipino identity. shaping the Filipino identity. The University of Santo Tomas and Colegio de San Juan de Letran are administered by the Dominicans and are undoubtedly among the top educational institutions in the country. They have produced numerous professionals, statesmen, clerics and saints since their foundation hundreds of years ago. Aside from UST and Letran, nine more educational institutions are under the supervision of the Dominican Province of the Philippines. The Dominican missionaries, alongside the Franciscans, Brotherhood of Misericordia and Brotherhood of San Juan de Dios, also established the early hospitals in the country in the 15th century. Dominican missionaries served as doctors and surveyors of
herbal medicinal resources in communities where they are assigned. Dominican friars Fr. Fernando de Santa Maria, O.P. and Fr. Juan de Vergara, O.P. authored two medical books in the 17th century, titled “Manual de Medicinas Caseras para Consuelo de las Pobres Indios en las Provincias y Pueblos donde no hay Medicina, ni Botica” (Domestic Medicines to Aid the Poor Indians in the Provinces and Towns with neither Physicians nor Pharmacies)” and “Tratado sobre medicinas caseras” (Treatise on Domestic Medicine). Unknown to many Filipinos, the Dominicans also had a hand in establishing democratic principles of governance that have become dominant in the political realm.
The Dominicans’ democratic tradition dates to the promulgation of their constitution in 1221. Even Pope Pius XII, who considered their system of electing leaders as “too democratic and liberal,” was not able to modify their concept of democracy. But Dominican democracy is primarily concerned with “the needs of the mission” rather than the will of the majority. The order gives importance to attending to concerns of the members of the priory and learning to listen to their views even if different from those of the leaders. The Philippines is a democratic country, but the zeal of leadership is not anymore ignited by the “service of mission” rather by individualism that leads to the corruption of the natural, social, economic, cultural and moral ecologies. Fr. Timothy Radcliffe, O.P., former master of the Order, once said that “the test of good government is whether it is at the service of the mission.” If the intrepid Dominicans were able to spark change and initiate various developments in the country, Filipino leaders can do the same, if not better.
Dominican influence among the youth ONE OF the biggest accomplishments of the modern Dominican Order is its connection to the youth. It was in 1993 when a group of young people established the International Dominican Youth Movement (IDYM). They were different groups from Europe and the United States that shared the same Dominican charism and belief, all aiming for a life of preaching led by prayer, fraternal life and study. At present, this movement is active in many countries and is officially recognized by the General Chapter of the Dominican Friars as a member of the Dominican family. An international secretary from the Santa Sabina Convent in Rome is held responsible for the activities of the movement. Aside from the IDYM, several other Dominican youth groups exist. One of the biggest Dominican
The existence of these youth groups is the key toward the propagation of the Dominican traits and ideals, and the eradication of the spread of ignorance. youth groups in the country is the Dominican Network Youth Group, commonly known as “Domnet.” Founded by former rector Fr. Rolando de la Rosa, O.P., this group was formed to establish a youthful approach in propagating St. Dominic’s teachings. It counts as members hundreds of students from different branches of Dominican schools. Programs include summer team development, prayer seminars and religious worship such as the annual Adonai, whose
2015 edition celebrated Domnet’s 20th anniversary. In unity with the rest of the Catholic youth, both the IDYM and the DYG joined the World Youth Day in Krakow, Poland this year. Inspired by St. Dominic’s life, these movements envision the youth to live the Gospel with Jesus Christ at the center of their lives. It also aims to make the Order more approachable to the youth, while emanating a fresh and vigorous presence to the public. These movements serve as a training ground for the youth in forming
vibrant communities in the Universal Church. Pope Francis said in his message for the Jubilee of Mercy that the youth of today is the future of the Church. He encouraged the young people to be Christians capable of making “courageous choices and decisions” in order to build a world of peace. The existence of these youth groups is the key toward the propagation of the Dominican traits and ideals of prayer and study, and the eradication of the spread of ignorance among the modern youth. Traditional habits and practices of living a life of personal interaction are giving way to modern habits dependent on technology but ultimately lead to a life of isolation. The “belonging atmosphere” created by youth groups serve as the “families” of lost people searching for the right path.
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AUGUST 20, 2016
Christians must reflect the light shone by Jesus Christ to the world By FR. GERARD FRANCISCO P. TIMONER III, O.P.
WE ARE 800 years old! The celebration of the 800th Jubilee of our Order is both a grateful remembrance of a blessed past and a grace-filled celebration of the present, which would later become part of the living tradition of the Order that will be handed over to Dominicans of the future. The Church of the thirteenth century was in crisis. Dominic de Guzman and Francis of Assisi came at a time when the Church was in great need of a “new evangelization.” According to hagiographic tradition that is depicted in several works of art, Pope Innocent dreamt that the Church was collapsing, but Francis and Dominic came to support it and prevent its ruin. Dominic is Lumen Ecclesiae, Light of the Church because he inaugurated a new way of preaching the Word, which is “a lamp for our feet, a light on our path” (Psalm 119:105). Jesus tells us that we are the salt of the earth and light of the world. It is the light of faith we received in baptism that gives us the power to give color and flavor to our world. Pope Francis reminds us in Lumen Fidei: “Faith is not a light which scatters all our darkness, but a lamp which guides our steps in the night and suffices for the journey (LF 57). Even with a very firm and unwavering faith, darkness persists in our world. Yet we have nothing to fear, for faith is a reliable lamp that will light our path; it will not illumine the entire road, but it will be sufficient for us to see clearly the few steps ahead of us. We are the light of the world. Yet we are not the sun but simply the moon. Jesus is the only real light of the world; we merely reflect his light.
This is what the fathers of the Church call as lunar ministry, to reflect the light of Christ, as the moon reflects the light of the sun. And we know that the brightness of moonshine depends on the moon’s position in relation to the sun. The brightness of the light we bear as Christians depends largely on our relation with Jesus Christ. Some of us, Thomasians, shine like the full moon—when people look at us, they immediately feel the joy and peace that comes from radiating Christ. They say that one who is in love glows and sparkles. A Thomasian who is in love with God and at peace with oneself and others sparkles and glows in an eminent way! You can easily spot them even
mundo. According to Blessed Jordan of Saxony, St. Dominic’s godmother saw a star on his forehead at his baptism. Even before that, Blessed Jane, his mother, saw in a dream that Dominic had a moon, not a star, on his forehead. (Some Thomasians shine because they have a moonlike forehead!) Dominic did not keep to himself the spark of divine inspiration, he founded an Order of Preachers, an order of men and women dedicated to the study of truth and the preaching of grace. Dominic is a light who does not call attention to himself. Simon Tugwell, O.P. notes: “Some saints immediately attract
‘Thomasians, shine like the full moon—when people look at us, they immediately feel the joy and peace that comes from radiating Christ.’ when they are in a dark corner of the classroom or office because they sparkle, they glow, even in the dark! Yet some of us are in a waning crescent moon-phase, barely shining, almost hidden from Christ. When you see a Thomasian who is plunged in gloom, who is grumpy and grouchy, cranky and crabby, who zaps out your energy in the classroom or faculty room, that Thomasian could be undergoing a lunar eclipse! The light that comes from Christ is totally blocked by something that comes between Christ and us. We are the light of the world, Jesus assures us. But what kind of light are we? Full moon, waning crescent or a lunar eclipse? To preach Christ by word and deed is a lunar ministry. To spread the light of Christ, lumina pandit, is the mission of every Thomasian. Dominic is light of the Church, very much like the light Jesus speaks about in the Gospel. Si Santo Domingo ay liwanag na lubusang nagnininging sapagkat ang buong buhay niya ay nakatuon kay Hesus, ang liwanag ng ating
our attention by their charismatic eccentricity or their defiant refusal to conform to what society expects of them. They are easily depicted on pedestals, alone with God amid an uncomprehending or admiring world”. The uniqueness of a St. Francis, a Therese of Lisieux or a Mother Teresa is clearly marked out for all to see. Other saints are less noticeable. And this is particularly true of St. Dominic who had an unusual talent for fitting in. A Dominican said, “If we want to meet St. Dominic, we must not look for him alone. In wishing to be buried under the feet of his brothers, Dominic was expressing the relationship he had with his Order. He had never been outside it, as an author is outside his novel. His place was always inside it, with his brothers.” On the other hand, St. Francis, his friend, is such a colorful personality that his rich charism could not easily be captured by a single Franciscan Order, hence we have the Friars Minor, the Conventuals and the Capuchins. To understand Franciscans
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also drafted the National Pastoral Plan, a system of administrative policies and pastoral management that paved the way for a more organized structure from the highest Church office to the smallest ecclesial community, in 1993. ‘Architect of Philippine Catechesis’ Dubbed as the “architect of Philippine Catechesis,” Legaspi also served as the chairman of CBCP
we must look at Francis; but to understand Dominic, we must look at Dominicans. We have to look at Thomas of Aquinas, Albert the Great, Martin de Porres, Catherine of Siena, Rosa de Lima, Bartolome de las Casas, the companion martyrs of Lorenzo Ruiz, Miguel de Benavides, Buenaventura Garcia Paredes and yes, believe it or not, even my brother and sister Dominicans, in order to understand who Dominic is. But I hope that we can also understand who Dominic is when we look at ourselves. One of the questions that intrigued and vexed me since I was a novice was how come the Founder of the Order of Preachers has no
Commission on Catechesis and Catholic Education from 1977 to 1988 and 1994 to 2003. Some of Legaspi’s catechetical contributions are the planning of the National Catechetical Directory for the Philippines (NCDP), the Manual for Family Catechesis (The Filipino Growing in Faith), the publication of the Catechism of the Catholic Church (CCC), the founding and constant improving of a catechetical review (Docete), the yearly celebration of the National Catechetical Week (NCW), and the Catechism for Filipino Catholics (CFC). Under Legaspi’s
incumbency in the commission, the Vatican officially approved CFC as the National Catholic Catechism for the country on March 6, 1997. CFC is a 705-page followup volume to NCDP that aims to offer an original, inculturated and contextualized presentation of the Catholic faith for Filipino Catholics. It is divided into three main chapters—Christ, Our Truth; Christ, Our Way; and Christ, Our Life—preceded by an introductory section explaining why the Church needs to embrace a new catechism and its basic structure. The book also provides an extensive
recorded sermon or homily? It was not for lack of writing materials because we can still read today the beautiful homilies of St. Augustine who lived centuries earlier. All we have are three short letters Dominic wrote: one was addressed to the nuns, two are about converts from the Albigensian heresy. Some say that Dominic is a preacher, not a writer. (When your dean asks you about your dissertation, you could use the same excuse, I am a teacher, not a writer like St. Dominic! The dean could very well reply: my dear, our patron is St. Thomas who wrote a lot!) Yet the question remains, how come no one bothered to write even a few notes about Dominic’s preaching? Was it because no one paid attention to him? But Blessed Cecilia paid close attention to Dominic that she was able to accurately describe Dominic in such a manner that one would suspect she had a crush on Dominic! Here is her description: This was St Dominic’s appearance. He was of middle height and slender figure, of handsome and somewhat ruddy countenance, his hair and beard of auburn, and with lustrous eyes. From out his forehead and between his eyebrows, a radiant light shone forth, which drew everyone to revere and love him. He was always joyous and cheerful, except when moved to compassion at anyone’s sorrows. His hands were beautiful and tapering; his voice was clear, noble, and musical; he was never bald, but kept his religious tonsure entire, mingled here and there with a few grey hairs.
glossary. Aiming to widen the relevance of CFC to the Filipino people, Legaspi, through commission, formulated the Filipino version of CFC, titled Katesismo para sa mga Pilipinong Katoliko (KPK) in 2000. According to the introductory statement written by Legaspi, the translation of CFC will not just provide concrete teachings, but will also let Filipinos have a better understanding on catechesis in Filipino. ANGELI MAE S. CANTILLANA, DANIELLE ANN F. GABRIEL and MARIE DANIELLE G. MACALINO
Why did she describe the face and not take note of what he said? I think there must be a good reason for the absence of any recorded homily of Dominic. Probably, the absence is meant to highlight the mystery that for Dominic, the Order he founded is his only sermon. He called the first convents not as a house for preachers, but Holy Preaching itself. We are all the homily of St. Dominic in our world today. We are part of the ever-expanding text of his sermon. The word text comes from the Latin texere, to weave. The text of Dominic’s sermon is a weaving together of the life and witness of those who are captivated by his spirit, by his passion for the truth and compassion for humanity. And here in UST, where you study and teach, where you do ministry, you have brought your stories and histories, and woven them together. You, too, are part of Dominic’s preaching. I invite you to consider where you are in the text of St. Dominic’s homily. “Are you right in the middle, in big bold letters? Are you a boring, insignificant footnote at the bottom of the page? Are you a footnote that nobody reads but they really should, because if they did, they would find out something interesting; that gives a whole new understanding of the text that sends you in new insightful directions? Are you a note on the margins, reflecting on, critiquing the text? Maybe you are at the margin, barely hanging onto the page, yet whose marginal existence marks the boundaries of the text and provides the world in which the text has its existence. And what does this text say? What do you, the text, have to say for yourself?” We are the only but enduring preaching of Dominic in our world today. The eloquence or lack of it in the preaching of Dominic, today, here in UST, in the Philippines, depends so much on us. Are we still passionate for the truth? Is there passion in the way we study and teach so that our students and classmates are inspired to learn and study, and face the world with the same passion? A good way to celebrate our Jubilee is to keep always in mind and heart that we are the ever-expanding text of Dominic’s preaching. FR. GERARD FRANCISCO P. TIMONER III, O.P. is the Prior Provincial of the Dominican Province of the Philippines and the Vice Chancellor of the University of Santo Tomas. Timoner is also a member of the International Theological Commission.
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the university, the movement was also having struggles as it was split into two factions— the Spanish and Filipino Dominicans. On Nov. 16, 1970, the Filipino-Spanish preparatory commission met and decided to consult Fernandez, who was residing in the country at that time. On August 18, 1971, Legaspi returned successful from Ireland after presenting the side of the Filipino delegates regarding the
establishment of the vicariate. Afterwards, Legaspi led the establishment of the Dominican Province of the Philippines, which formally started its operations on Dec. 8, 1971. According to Fr. Quirico Pedregosa, O.P., rector of the Central Seminary, Legaspi bore the traits of a great “pillar of the Philippine Dominican province.” “You can see the Dominican ideals of values very clear in his person. He was a visionary. When he has a vision, he can think through on how to fulfill that,” Pedregosa said. JOSEF BRIAN M. RAMIL
Dominican Jubilee
AUGUST 20, 2016
PH education fostered by the Dominicans ONE OF the core activities of Dominican life is study. This educational pursuit has been sustained over the years through the establishment of schools all over the world. In the Philippines alone, Dominican education thrives in the heart of higher learning and spiritual formation.
the Christian message St. Dominic imbued in it from the start. “What we say and what we do need to be nourished by study. They need education, but a special kind of education—the education found in this University, where for the last 400 years, the Christian message has been nurtured and strengthened by study,” Archbishop Adams said.
Pontifical University of Santo Tomas The order’s contribution to the field of education is best seen in the University of Santo Tomas (UST), the oldest Catholic university in Asia. Established in 1611 by Manila Archbishop Miguel de Benavides, O.P., UST remains as the cradle of higher learning in Asia. UST proved its unending grace when it celebrated its Quadricentennial year in 2011, a feat that most institutions can only dream of. In his homily during the 10th Biennial Conference of the International Council of the Universities of St. Thomas Aquinas at UST in 2011, Archbishop Edward Joseph Adams, former papal nuncio to the Philippines, praised the University as an institution that stood with exemplary service through the years. “The University of Santo Tomas is a classic University. A classic could be defined as something whose quality is outstanding and long-lasting, whose work and significance is almost timeless. It’s very old, but new; traditional but contemporary,” Archbishop Adams said. Archbishop Adams noted the University’s approach to education and praised it for retaining
Colegio de San Juan de Letran Established in 1620, the Colegio de San Juan de Letran is the oldest college in the Philippines and the oldest secondary institution in Asia. It is owned and administered by the friars of the Dominican Province of the Philippines. In preparation for its Quadricentennial year, Letran aims to push a strong program for research to cultivate a stable research nature within the institution. Fr. Clarence Marquez, O.P., head of the Dominican Council of Rectors and rector of Colegio de San Juan de Letran in Manila, said the identity of the Dominicans has always been associated with schools and the academe. “Historically, the Dominicans had always been identified with schools. The Dominican clergy are into the ministry and mission of schools,” Fr. Marquez said in an interview with the Varsitarian. Fr. Marquez said the Order contributed a lot to history through Dominican schools in the Philippines. “In the Philippines, the Dominicans had established schools of reputation. And they have contributed a lot to history. UST is more than 400 years old while Letran is to
celebrate its 400th year in 2020,” Fr. Marquez said. Schools worldwide One of the earliest Dominican schools established is the Pontifical University of Saint Thomas or the Angelicum in Rome. This university is the center of the Dominican Thomist theological and philosophical tradition. It is currently headed by Fr. Bruno Cadore, O.P., the Master General of the Order of Preachers. Established in 1222, it was previously called as the Santa Sabina Studium Conventuale before it was finally called the Angelicum in 1963. Another institution is the Dominican School of Philosophy and Theology—the only graduate theological institution in the United States to offer a concurrent degree—which was established by the Order in 1851. The school is committed to nurturing men and women who want to pursue apostolic vocations as they are an apostolate of the Western Dominican Province. These schools revolve in the four pillars that St. Dominic built: prayer, study, community, and preaching. Fr. Marquez said the core pillars of the Dominican life highlights the building of a community. “There is also the element of community because we do not teach alone. We always teach as a family, as a community,” Fr. Marquez said. Dominican schools continue to build communities and families in response to the threats posed upon the Church by the contemporary world, he added. LEA MAT P. VICENCIO
The facade of the Main Building in the Dominican-run University of Santo Tomas.
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Domnet instills Dominican values among students SAINT-POPE John Paul II’s visit to the country in 1995 for the celebration of World Youth Day has been known for igniting a surge in vocations, resulting in an increase in the number of seminarians. The historic visit also inspired Dominican clergy to establish a group of young laity that will uphold the Dominican mission. Former rector Fr. Rolando de la Rosa, O.P. founded the Dominican Network, commonly known to the Thomasian community as “Domnet” on Nov. 14, 1995. Domnet came up with a youth arm called the Dominican Youth Group (DYG), a network of students from 92 Dominican schools nationwide. According to Fr. Jeffrey Aytona, O.P., national adviser of the DYG, the group instills spirituality and commonality among
the Filipino Dominican students. “Domnet is in-charge of the formation of the young Dominicans. They belong to different schools. However, we celebrate our commonality in terms of spirituality, charism and mission,” Fr. Aytona told the Varsitarian. As the first national coordinator back when the organization was just starting, Aytona said the DYG highlighted the importance of the Dominicans’ mission as preachers of the Word. “We impart to them the Dominican way of life, our love for the Word of God, because as preachers we need to be nourished by the Word and translate it in other words for the nourishment of the others,” said Fr. Aytona, who was a student when he witnessed DYG’s first steps. Danah Sasis, national coordinator of DYG, said the members strive for devotion and commitment, following the life of St. Dominic. “We focus on the Dominican’s passion for truth, compassion for humanity, and devotion to the Word of God and to the Blessed Virgin Mary through the rosary. We commit ourselves, as St. Dominic committed himself, to a life of prayer, study and fellowship and the formation of our community that is dedicated to the service of the Church and society,” Sasis said in an interview. Sasis said DYG is more
than just an organization and welcomes different and diverse youth. “What makes it unique is that it is not bounded by the word ‘organization’, we are a network that has a unique connection. Distance, time, age, culture, race, status or anything cannot stain the well-founded relationship of the family,” Sasis said. Domnet Youth Group at 20 DYG held a number of activities in line with the 800th year of the Order of Preachers, which coincided with their 20th anniversary. The organization followed the theme of the Dominican Jubilee Year taken from 1 Corinthians
9:16: “Woe to us if we do not preach.” The group celebrated its 20th year during Adonai, a Eucharistic vigil held last Nov. 14 to 15 at the Colegio de San Juan de Letran in Calamba, Laguna. Hundreds of Dominican students from different places nationwide attended Adonai, renewing their faith and commitment to values instilled by St. Dominic. Fr. Aytona said this celebration was the group’s way of “gathering for the youth to inculcate in them a spirituality centered on the Eucharist.” Last Feb. 26, the group held its annual convention in the University where they highlighted the importance of community-building in the life of a
Members of Domnet at the 2015 World Youth Day in Poland.
missionary. Fr. Gerard Francisco Timoner III, O.P., prior provincial of the Dominican Province of the Philippines, emphasized unity among the Dominican laity in order to achieve their mission of evangelization. “Studying is in itself a mission, building community is in itself a mission. We are not just together for the sake of the mission; being together is part of the mission,” Fr. Timoner said. Last Jan. 18 to 22, core members of Domnet went on a mission exposure to the Dominican International School in Taipei, Taiwan. LEA MAT P. VICENCIO
Photo courtesy of DOMNET