Thursday, September 18, 2008

MY PARENTS: “BEST SUPPORTING ACTORS” OF MY VOCATION


(An article submitted for approval and publication to this following site: http://pamilyarog.org/)


In movies, there are supporting actors for the main character of the story. In our life, there are also supporting actors who help us to face difficulties or “antagonists” in our journey. In line with this, let me tell to you the reasons why my parents are the “supporting actors” of my life, especially in my vocation.

At first, I was not one hundred percent sure of my decision to enter in the seminary. Though I passed the seminary’s qualification exams, I had the feelings of fear and resistance in entering the seminary. I had the second thought of finishing a higher education in an ordinary college school or in a university rather than attending seminary formation.

Before, my notions in order for me to become a seminarian are the following: first, I have to be very pious and very serious one; second, I must be perfect person without any defects nor weaknesses; third, I must be very intelligent and very hardworking person; and last, I must know everything about my Catholic religion (as if these notions were trying to say that those who became seminarians are “Supermen”; and they are already and automatically official members of the triumphant Church).

Nonetheless, seminary life, for me before, is somewhat in a place of pedestal. And therefore, I am not worthy of it because I am a sinner and a worldly nominal Christian.

My notions that I mentioned above caused me too much idealisms about seminary life. It caused me also discouragement and confusion, especially when I was looking mainly into my incapabilities.

On the other hand, I overlooked the “process” of formative experience that an aspirant will go through. I did not know, before, that there are formative stages that an aspirant will go through in order to attain the ideal life of a seminarian. I forgot to look “on the other side of a coin” of myself that tells me: “I have a chance to change my incapabilities to capabilities, and there is still hope if I feel that I am hopeless!”

I forgot to ask advice from others. I forgot to seek guidance from the “experts”. I forgot to consult my parents regarding the decision that I made. Above all, I forgot to pray for my decision. Consequently, my decision was “not to enter in the seminary… period!”

I did not know that my parents were just waiting of my decision. Afterward, they approached me and talked about my “apparently” final decision. It seems that they were not convinced of my decision as if reflected in their facial expression when I was explaining my plan to them.

In our family, my mother is one of the most influential persons when it comes to my decision-making. But oftentimes, I failed to follow all of her precepts (maybe because I am a stubborn child). Her wisdom about consequences of a particular decision is one of her gifts. She will be reminding me to think twice, thrice and so on, until I get the right decision for myself. She always reminds me to solicit the opinion of others so that I can make a firm and strong decision. With this, I am being reminded that “mom knows best!”

If my mother is one of the most influential persons when it comes to my decision-making, my father is one of the most supportive persons when I made a decision for myself. He will just say “yes” and affirm my decision as if I am not capable of committing mistakes. Oftentimes, he will just agree with my mom or he will just add something new to my mother’s precepts in order to suffice the advice.

Going back to my decision of not entering the seminary, my parents helped me a lot to finalize my “apparently” final decision. They gave me all the possible alternatives and its consequences so that I can arrive to a more firm and wise decision. For this particular moment, I listened and obeyed my parents' advice.

My parents helped me to discern “my wants and my needs” in relation to my career, and even to my vocation. They helped me to find the right persons (especially those who had experienced seminary life) to whom I can address more my concerns about such possibility to enter in the seminary. They accompanied me also in soliciting views to those who are active in our parish, particularly to our parish priest.

In my mind, I had enough data or information in order to convince myself to enter the seminary. Through consultation and sharing of those persons who experienced seminary life, they gave me a glimpse of its real situations that became also my realizations. These are the following: first, I realized that there are no very pious nor very serious seminarians inside the seminary, but they are striving to be one; second, I realized that there are no perfect seminarians inside the seminary, but they are trying defeating their defects or weaknesses in order for them to become perfect; third, there are no very intelligent nor very hardworking person inside the seminary, they are just doing their responsibility intelligently and painstakingly; and last, seminarians do not know everything about Catholic religion, but they know something about it by strong-mindedly studying about Catholic religion and trying hard to be witnesses of their faith.

My parents helped me to understand that seminarians are not “Supermen”; they are ordinary men doing ordinary things extraordinarily.

Now, seminary life is not anymore a place of pedestal. My parents explained that it is a pedestrian place for those who want to follow Christ (I think that makes a pedestrian a pedestal!). And still, I am not worthy to become a seminarian because I am a sinner and a worldly nominal Christian. My parents helped me to feel deep in my heart that God called me in spite of my defects, weaknesses, sins and being worldly nominal Christian. They told me that God is calling me to become a seminarian (not because I am worthy) but because, primarily, of His great love to me.

What do I have, then, to present in front of God in order for me to become a seminarian? Only the “openness” of myself is my offering to the Divine Invitation and nothing else.

I think I will not arrive in those realizations without the support and guidance of my parents. They played an active role as “supporting actors” in the long script of my vocation story. They were those persons who helped me to face my discouragement and confusion (who happened to be my antagonists) in my decision-making. Sometimes, my parents played also as my “make-up artists, floor directors, lights men, utility men and other functions in producing a movie” in order for me to make my decision more beautiful – and more challenging yet clear role.

But above all, my parents brought me closer to the Divine Director of my vocation. They taught me to listen to Him so that my actions will become more effective and worthy in His eyes. They taught me to talk personally with my Divine Director so that I may be accustomed following His direction – His Divine Plan.

Realistically, I became seminarian in a religious congregation of the Rogationist of the Heart of Jesus. I started my seminary formation last May 2000. I finished my philosophical studies in the said seminary last March 2004.

After the graduation, I continued my formation as one of the novices of the said congregation until November 2004. And then, I left out the novitiate on the said date for my vocation discernment “outside the seminary”.

At present, I am discerning my vocation into the way of life of diocesan priesthood at San Agustin Parish, Bay, Laguna. However, I am still open for the possibility of returning to the religious congregation of the Rogationist.

Even though there are “ups and downs” in the story of my vocation, I am rest assured of the full support of my parents.

Even though there are discouragements and confusions along the way, I am confident that I have parents who encourage me and help me to be firm in my decision.

Even though there are difficulties and “antagonists” included in the script of my vocation, I am very sure that I have parents as my “BEST SUPPORTING ACTORS” of my vocation.

So, lights… camera… action!


Tuesday, September 16, 2008

EDITH STEIN'S PHENOMENOLOGICAL EMPATHY (Part 1)


"I am happy about everything.
One can gain a science of the Cross
only if one feels the weight of the Cross
pressing down with all its force."

-St. Teresa Benedicta of the Cross-
(Edith Stein)


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(This is the first part of my undergraduate thesis entitled "Edith Stein's Phenomenological Empathy". It is a thesis presented to the faculty of the Rogationist Seminary College - Adamson University last October 2003 in partial fulfilment of the requirements for the course Bachelor of Arts Major in Philosophy, approved with the grade of magna cum laude.
Panelists: Sr. Lydia Paula Go Marave, MACE, PhD; Ignatius Vinzons, PhD and Rev. Fr. Eduardo Fernandez, RCJ)


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EDITH STEIN'S
PHENOMENOLOGICAL EMPATHY



CHAPTER 1



1.0. Introduction

"We have to understand ourselves
before we can understand foreign feelings."
-Edith Stein-

Ever
yone lives in a world where one needs to relate with others. In relating with others, one has to know and understand them. But does everyone really know how or understand the people around them? How far can one's understanding of the other persons reach?

These questions about the understanding of persons imply one's prejudices, prejudgments and biases about them. One might describe a person as he appears to him. One might already have criticisms on the other person's external appearance, without even knowing the other person in itself.

Oftentimes, one projects own feelings and thoughts to others. One tries to understand the other person through empathy. This means that a person attempts to identify himself with another. He accounts for the actions of the other by one's own immediate experience of motivations and attitudes in similar circumstances as one remembers or imagines them.

In common usage, the idea of empathy refers to the emotional resonance between two people, from which each person responds in perfect sympathy to the other and each reinforces the responses of the other.

One German philosopher of the twentieth century, Edith Stein, gave more detailed discussion about empathy. Following her mentor, Edmund Husserl, Stein used phenomenology to arrive at the essence of empathy. Stein said that the problem of empathy involves "the epistemological, pure descriptive and genetic-psychological aspects which were undistinguished from one another"(1). Eventually, the problem of empathy has not yet been satisfactorily solved. It is along Stein's philosophical precepts that this work shall anchor its discussion on.


1.1. Statement of the Problem

Edmund Husserl introduced the problem of empathy in phenomenology, especially in the first volume of Ideas: General Introduction to Pure Phenomenology. His assistant, Edith Stein, later on discussed the problem of empathy to clear Husserl's name from the accusation of "solipsism"(2).

This research study aims to prove that Edith Stein failed to provide the personalization of the Husserlian "pure I". The student-researcher will discuss the phenomenological empathy by elucidating his thinking by:

1.1.1. Exposing the general influences in the phenomenological empathy of Edith Stein.
1.1.2. Considering the persons who have significantly influenced Stein's formulation of her concept of empathy.
1.1.3. Presenting Stein's phenomenological empathy under the backdrop of Edmund Husserl's phenomenological method.
1.1.4. Presenting Stein's regions of person taken at the notion of person in Max Scheler's notion of person.
1.1.5. Analysis of Stein's formulation of the phenomenological empathy.


1.2. Significance of the Study

The important reasons for doing this research work are:

First, the student-researcher hopes that by understanding the other person through empathy, that the reader may able to appreciate better others in spite of one's subjective understanding.

Second, the researcher hopes that this work will serve as his aid not only in understanding the other person through phenomenological empathy, but as a fundamental to his philosophical thinking and to the development of his personality and relationship to other persons.

Last, the contribution of this work lies in its attempt to explicate and to introduce the phenomenological empathy as necessary for understanding other persons. In addition, the student-researcher will open the philosophical inquiry regarding Stein's phenomenology and its "implications"(3).


1.3. Scope and Limitation

The researcher used the English translation of Edith Stein's Zum Problem der Einfulung, translated by Waltrud Stein, PhD. It is difficult to read in English this work of Stein, partly because of the translation. This translated work was unable to approximate concepts in the original works of Stein. Moreover, only those portions that are relevant to the investigation shall be discussed. For this reason, the reader should not expect other works of Stein to be included in this research study. However, the student-researcher will utilize such other works of Stein that might supplement methodology of argumentation.

The researcher used the secondary sources like books, articles, commentaries, interpretation, and theses from different libraries for his exposition, description and analysis.

In order to know the notion of the phenomenological empathy, the researcher used the basic phenomenological method of Edmund Husserl, namely: epoche, eidetic, and the "pure I" applying the works regarding empathy by Edith Stein. The researcher will not use the "specifics" of the phenomenological method; rather he will be using the basic or general ones. He will use Stein's regions of person as it was reflected in the regions of person of Scheler.


1.4. Methodology


1.4.1. Selection of Data

The student-researcher will look mainly into library materials and documentation related to the study; both the available primary and secondary sources (commentaries and critiques regarding Stein's work, various journalists and authors of philosophical books) shall be utilized.


1.4.2. Procedure of Presentation

This work is an expository, descriptive, and analytic type of study. As a phenomenological inquiry, it shall fall in the domain of Husserlian's phenomenological method as
it searches for the way in order to understand genuinely other persons and their experiences. Moreover, the basis of its ssumptions shall rest upon the "substractive literacy of science"(4) theory, specifically the "constitution of an individual" which is subject to phenomenological empathy.

This research work shall present its investigation of data under four main divisions. First, presentation of the general influences in Stein's phenomenological empathy. Second, the exposition of Stein's phenomenological empathy under the backdrop of the phenomenological method. Third, the elucidation of Stein's analysis of the regions of person under the backdrop of Scheler's regions of person. Fourth, the evaluation of Stein's thought using Husserl's and Scheler's paradigms. In addition, the student-researcher will also analyze the strengths and weaknesses of Stein's phenomenological empathy.

Moreover, the student-researcher provided additional explanation regarding the procedure of presentation of data at the beginning of the chapters so that the readers will be facilitated accordingly.


1.5. Definition of Terms

In order to assist the reader in understanding some of the significant terms which shall be often used in this research work, certain explanations of their particular usage follow:

Consciousness - is the "sum total of man's conscious activities at any given moment of his life"(5).

Empathy - is a "kind of act of perceiving. It is the expereince of foreign consciousness in general, irrespective of this kind of the experiencing subject or whose consciousness is experienced"(6).

Essence - is that by which a thing is what it is.

Givenness - "It is always 'here' while other objects are always 'there'"(7).

Other I - "It is a unified object inseparably joining together the conscious unity of an 'I' and a physical body in such a way that each of them takes on a new character"(8).

Primordial - the expereince of the "now"(9) or the present experience.

Pure I - "as the otherwise indescribable, qualityless subject of experience"(10).

Soul - "one basic experience given to us which, together with its persistent attributes, become apparent in our experiences as identical 'bearer' of them"(11).

Stream of consciousness - it is characterized as "it itself and no other with a nature peculiar it, results in a good sense of precisely limited individuality"(12).

(Note: The student-researcher shall provide additional clarification of other significant terms as the need arises concomitant with the development of the analysis.)


____________________

FOOTNOTES:
(1) Edith Stein, On the Problem of Empathy (Washington: ICS Publication, 1989). p.1.
(2) D.L.C. Maclachlan, Philosophy of Perception (New Jersey: Prentice Hall Inc., 1989), p.69. The doctrine that nothing exists except oneself and the ideas directly experienced. In the solipsism one certainly does not admit the existence of his one's own body, which is in the same position as all other bodies, and one does not subscribe to the absurd theory that the universe is constituted by his body floating in empty space.
(3) The student-researcher refers to Chapter VIII, Recommendation, of this work.
(4) This could be seen or reflected at the Chapter V, The Regions of Person, of this work.
(5) J. Zwaenepoel, Phenomenological Psychology (New York: McGraw-Hill, 1983), p. 112.
(6) Stein, p. 11, 1989.
(7) Ibid., p. 42.
(8) Ibid., p. 56.
(9) Ibid., p. 8.
(10) Ibid., p. 38.
(11) Ibid., p. 40.
(12) Ibid., p. 39.

PRAYER FOR SAINT AUGUSTINE

Here is the copy of an English Version of the Prayer for St. Augustine:

PRAYER FOR SAINT AUGUSTINE

O Saint Augustine, you have chosen by God the Creator to be the teacher of love, light of preachers and students, Doctor and pillar of the Mother Church, defender of Christian faith and shield against enemies. Let me imitate your example of conversion so that I can also attain straight path towards eternal serenity, and may my heart be a dwelling place of the Holy Trinity.

Pray for me, my patron Saint Augustine, so that my vices and the wrong teachings that I believe in be reformed through the help and mercy of Jesus Christ. Through the inspiration that you followed in the letter of Saint Paul in the New Testament, "to stop living my immoral lives and to live in imitation of Jesus." (cf. Rom. 13:13-14)

Help me, Saint Augustine, so that the wisdom and the intelligence that God has given me will reign. May these blessings will lead my life towards holiness. Enlighten my mind so that I will trust in the blessings of the Holy Spirit and not only to my own competence.

Saint Augustine, pray for me to God, the Holy Spirit, for my personal intentions… (Pause for a while and think for your personal intentions)

I pray also for all the students, especially those who are taking examinations, that through your intercession Saint Augustine they may overcome the trials that they are facing in the questions that they have to answer. That the wisdom and intelligence that You have will become their instrument so that they will be enlightened in any tests or trials they are going to face in their life.

May I live out your examples, o my patron Saint Augustine, so that my restless heart will find peace and enliven in the love of one God. Amen.

Saint Augustine, students’ pillar of strength, pray for us.

Saint Augustine, light of teachers, pray for us.

Saint Augustine, intercessor of board examinees, pray for us.

Saint Augustine, vessel of Divine Wisdom, pray for us.

Saint Augustine, consoler of the distressed, pray for us.

PANALANGIN KAY SAN AGUSTIN


It was been a long dream of Fr. Jessie Somosierra to compose a prayer for St. Augustine to be used by the people of God especially of the parishioners of San Agustin Parish, Bay, Laguna for the growth of the devotion to St. Augustine. I was the one who helped him in composing of the said prayer.

Here is the Tagalog version.

PANALANGIN KAY SAN AGUSTIN

O San Agustin, pinili ka nang Amang Lumikha upang maging Guro ng pag-ibig, ilaw ng mga mangangaral at mag-aaral, Pantas ng Simbahan, haligi ng Santa Iglesia, tagapagtanggol ng pananampalatayang Kristiyano at kalasag laban sa mga kaaway. Hayaan mong matularan ko ang iyong halimbawa ng pagbabalik-loob sa Diyos upang ako rin ay makatamasa ng matuwid na landas tungo sa kaginhawahang walang katapusan upang ang puso ko ay pamahayan ng Banal na Santatlo.

Ipanalangin mo ako, patron kong San Agustin, upang ang aking bisyo at mga maling aral na pinaniniwalaan ay aking maituwid sa tulong at awa ni Hesu-Kristo. Tulad ng iyong nasumpungan sa sulat ni San Pablo sa Bagong Tipan, nawa ay “maiwasan kong malugmok sa lusak ng kamunduhan at kalaswaan; at maisuot ko ang damit ng aking Panginoong Hesu-Kristo.”

Tulungan mo ako, San Agustin, upang manaig sa akin ang karunungan at katalinuhan na biyaya sa akin ng Diyos. Nawa ang mga biyayang ito ay maghatid sa aking buhay nang kabanalan. Papagliwanagan mo ako na umasa sa biyaya ng Espiritu Santo at hindi sa sarili kong kakayahan lamang.

San Agustin, ipanalangin mo ako sa Banal na Santatlong Diyos sa aking kahilingan… (Sandaling tumahimik at isipin ang lahat ng mga kahilingan)

Idinadalangin ko rin ang lahat ng mga mag-aaral, lalung-lalo na ang lahat ng mga kumukuha ng pagsusulit, na sa tulong mo San Agustin mapagpatagumpayan nila ang mga pagsubok na kanilang kinakaharap sa mga katanungang kanilang dapat sagutin. Na ang karunungan at katalinuhan na iyo ring tinaglay ay magsilbi nilang instrumento upang sila ay maliwanagan sa anumang kakaharapin nilang pagsusulit o pagsubok sa buhay.

Nawa’y maisabuhay ko ang halimbawa mo, o aking patrong San Agustin, upang ang aking napapagal na puso ay makasumpong ng kapayapaan at magalak sa pag-ibig ng iisang Diyos. Amen.

San Agustin, haligi ng lakas ng mga mag-aaral, ipanalangin mo kami.

San Agustin, ilaw ng mga guro, ipanalangin mo kami.

San Agustin, tagapamagitan ng mga kumukuha ng pagsusulit, ipanalangin mo kami.

San Agustin, sisidlan ng Banal na Karunungan, ipanalangin mo kami.

San Agustin, taga-aliw ng mga nababagabag, ipanalangin mo kami.

Monday, September 15, 2008

Happy 15th Sacerdotal Anniversary, Fr. Jessie!


Today is the 15th Sacerdotal Anniversary of Rev. Fr. Jessie Somosierra. I pray and wish him all the best in his chosen vocation. May the Lord of the Harvest grant him the wisdom, strength, faithfulness and perseverance in his priestly ministry.

"'You are a priest forever after the order of Melchizedech!'"

Lean Ericka: My Another "Inaanak"


Here is the picture of my another "inaanak", Lean Ericka C. Gorantes. She is daughter of Mr. Rene and Mrs. Mel Gorantes. Sister of our
"super twin brothers", John Louie and Sem. John Paul.

(My inaanak, Lean Ericka, and his Brother Seminarian John Paul)

Miggy: My Upcoming "Inaanak"


I just want to show and have a remembrance (definitely pictures) of my upcoming "inaanak" this coming October 18, 2008. He is the son of Mr. Ghie and Mrs. Mylene Constantino.

Welcome to the Christian world, Miggy!


Happy Birthday, Chriscel Fortus-Panlilio, My Niece and My "Inaanak!


I went back home for the 1st birthday celebration of my niece and my
"inaanak", Chriscel Fortus-Panlilio, last September 13, 2008. I enjoyed a lot playing with her. And I really really enjoyed singing and dancing with her in the tune and lyrics of the song entitled, "Itaktak Mo!"

Using her "usual language as a baby", she was accompanying me in singing the said song with matching head banging and super groovy dance move whenever she heard the lyrics "itaktak mo, itaktak mo... itak-itak, itaktak mo...".

For me, it was really the funny moment of her birthday celebration.

I wish you all the best Chriscel!

Happy Birthday, my beloved niece!




October 12, 2008: LND Investiture of "ASTIG" Batch



Last September 13, 2008, Saturday, John Louie Gorantes (the President of LND-VDC chapter), Frederick Bautista (the Vice-President of the said organizational chapter) and I, have our meeting for the upcoming investiture of the ASTIG (stands for: Always Stay Tuned In God) batch of aspirants of the said organization this coming October 12, 2008. We discussed for the physical and spiritual-liturgical preparations of the said event. We also discussed some considerations about preparations for the candidates for investiture this year.

The ASTIG group was also the second batch who received the SGF (Small Group Formation) strategy of training for the ministry of altar servers. Herewith, there is the practice of responsible succession for the leaders and more collaborative strategy of human-Christian formation. In short, the said organization is an ideal "training ground" for future leaders of the Church and of the society. Part also of the SGF strategic plan is the integration of Vocation Awareness Program (VAP) for the LND's aspirants and current members.

Right now, I'm looking forward for the success and "more fruitful" effects of the investiture of all the aspirants from Risen Christ Chapel, Villa De Calamba, Brgy. La Mesa, Calamba City.

In advance, I would like to congratulate Louie and Fred for their untiring support and leadership to the group of LND in the said chapter!

Pray to God through the intercessions of Saints John Berchmans and Tarsicius, patron saints of altar servers, so that you may become faithful and persevering in your service as Church workers of God!

Mabuhay kayong lahat!





Yes! May blog na ako!

Thanks for the help and assistance of Fr. Jessie Somosierra for sharing his ideas in doing this blog. With this kind of technology, I may now have the opportunity to publish my own ideas and insights regarding the things happening in my surroundings...

I'm looking forward for the improvement of my blog when it comes to its format and lay-out...

Salamat ulit!