uærensVol. 12 No. 2 December (2017) Q Journal of Theology and Pastoral Life Editor Leander V. Barrot, OAR Associate Editors Francisco Antonio, OAR Ian Espartero, OAR Radni Caparas, OAR Hubert Decena, OAR Lauro Larlar, OAR Kenneth Onda, OAR Emilio Edgardo Quilatan, OAR Arnel Diaz, OAR Dr. Caroline De Leon, Ph.D. Managing Editor Jonathan Caballero, OAR Subscription Manager James Christopher Roxas, OAR Copyright © 2017 All rights reserved. No part of this journal may be reproduced or utilized in any form or by any means, electronic or mechanical, including commercialized photocopying, recording or by any information and retrieval system, without prior permission from the publisher. Quaerens is published twice a year, in June and December, by Recoletos School of Theology, Inc. of the Province of St. Ezekiel Moreno, Order of the Augustinian Recollects (OAR). Its name draws its inspiration from the celebrated Anselmian formula for theology: fides quaerens intellectum. The title is also very Augustinian. It calls to mind the constancy of spirit required of every restless heart: “Sic ergo quaesumus tanquam inventuri; et sic inveniamus, tanquam quaesituri” (De Trin. IX, 1, i). As a journal of theology and pastoral life, Quaerens is committed to the noble mission of deepening the modern-day Christian’s understanding and praxis of the faith, of fostering an atmosphere of dialogue with cultures and religions throughout the world in general and throughout Asia in particular, and of promoting a scholarly theological discourse that addresses the specific pastoral needs and questions of our time. The Editors welcome contributions pertinent to theology and pastoral life. The Editorial Board is not responsible for published opinions. It is further to be understood that approval of an article for publication does not necessarily imply endorsement of the views of the author. Administration Research, Planning and Development Office Recoletos School of Theology, Inc. 81 Alondras St. Miranila Homes, Congressional Avenue Ext. 1101 Quezon City, Philippines (email: [email protected]) All business and editorial correspondence (e.g. matters concerning manuscripts, books for reviews, advertising and subscriptions) should be addressed to: Quærens Journal of Theology and Pastoral Life Recoletos School of Theology, Inc. 81 Alondras St. Miranila Homes, Congressional Ave. Ext. U.P. P.O. Box 206, U.P. Diliman 1101 Quezon City, Philippines Contents Aliis Quoque Modis of the Sacrament of Penance 5 John Paul R. Tanquis, OAR Preferential Option for the Poor and Aloysius Schwartz’s Concept of Poverty 55 Jessriel L. Marcha, OAR Fray Andrés de Urdaneta, O.S.A. (1508-1568): His Enduring Legacy to the Philippines 159 Emmanuel Luis Romanillos, HEL 4 Vol 12: No. 2 (2017) December 5 Aliis Quoque Modis of the Sacrament of Penance John Paul R. Tanquis, OAR Abstract The article attempts to understand and find possible ways of interpreting the Latin phrase aliis quoque modis of Canon 960 of 1983. The author situates the meaning of this phrase in the teaching of Jesus in Scriptures, evaluates the heart of the sacrament of penance as practiced in the present time, and eventually find pastoral options so that the sacrament of penance becomes accessible to many who are desirous to receive the sacrament but find themselves in difficult pastoral circumstances. Various Faces of Forgiveness To provide a meaningful encounter with a forging God, the Church seeks out to find various ways and means to celebrate the Sacrament of Reconciliation. While on the one hand, the Church still affirms the declaration of the Council of Trent that the penitent is forgiven his sins and reconciled with the Church through Sacrament of Penance with integral confession 6 Vol 12: No. 2 (2017) December and absolution,1 on the other hand, we hear people asking: “Is the Sacrament of Penance the only means of God in forgiving sins?” or “Are the power and mercy of God dependent only on the authority and judgment of the minister?” The ordinary means of celebrating the Sacrament of Penance does not cater to the needs and circumstances of all penitents desiring to receive the Sacrament. The Council of Trent declares that sins can be expiated by many other means besides the Sacrament of Penance,2 and likewise, the Church today teaches several forms as means of obtaining reconciliation and forgiveness of sins;3 St. Thomas attests that there are variety of ways in remitting one’s sins provided that one has some degree of sorrow coupled with the will to detest his past sinful life and with the intention to amend one’s life. Before the term “absolution” was introduced in the eleventh century and became obligatory in the tenth century,4 St. Augustine already mentioned different forms of penance in the Church that were necessary for the forgiveness of sins—and are more grounded in the Scriptures.5 1 Codex Iuris Canonici—Forntium Annotatione Et Indice Analytico Auctus. Pontificia Commissio codici Iuris Canonici Authentice Interpretando, (Cittàdel Vaticano: Libreria Editrice Vaticana, 1989), 83, Canon 960: Individualis et integra confessio atque absolutio unicum constituunt modum ordinarium, quo fidelis peccati gravis sibi conscius cum Deo et Ecclesia reconciliatur; solummodo impossibilitas physica vel moralis ab huiusmodi confessione excusat, quo in casu aliis quoque modis reconciliatio haberi potest – Codex Iuris Canonici, accessed February 14, 2015,http://www.vatican.va/archive/cod-iuris-canonici/ latin/documents/cic_liberIV_lt.html#TITULUS_IV. 2 Heinrich Joseph, Denzinger, “Sources of Catholic Dogma 800-900,” Catechetics Online, Chapter V no. 899: For venial sins, by which we are not excluded from the grace of God and into which we fall more frequently, although they may rightly and profitably and without any presumption be declared in confession [can. 7], as the practice of pious persons indicates, may be passed over in silence without guilt and may be expiated by many other remedies, accessed February 25, 2015, http://www.catecheticsonline.com/SourcesofDogma9.php. 3 See Catechism of the Catholic Church (Manila: ECCCE Word & Life Publications, 1994), no.1434–1439. 4 Paul Anciaux, The Sacrament of Penance (Tenbury Wells: Challoner Publications limited, 1962), 67. 5 Ibid., 48. TANQUIS: Aliis Quoque Modis ... 7 The challenge of the past in reconciling the sinner to His Father continues to be a challenge to the Church today. This challenge calls for innovative and refreshing solutions. The modern influence “has reached a point where it turns off what is not immediately accessible.”6 The current Church experiences both the decline in the number of priests and religious and the number of the faithful participating in the Sacrament of Penance.7 The probable reason for the decline is the loss of the sense of sin,8 the sense of God, indifference, and the conviction that God’s infinite mercy is so wide that forgiveness of sins is not limited to the Sacrament of Penance. There are a good number of studies about the Sacrament of Penance, but rare, if not completely vague, are studies on the “other means” of Canon 960 in connection to the forgiveness of sins.9 The new Code of 1983 states that the individual and integral confession and absolution constitute the sole ordinary means, and physical and moral impossibility alone excuses one from such confession, in which case reconciliation may be attained by other means also. This canon is new and has no precedence in the old Code of 1917. Moreover, the phrase aliis quoque modis is unverified in its meaning. This study does not only examine the juridical implication of this phrase but also its biblical implications inasmuch as the Sacrament of Penance is instituted by Christ whose teachings are found in Scriptures where most commentaries on the Code have scarcely reference to the Gospel.10 6 Cardinal Donald Wuerl, New Evangelization, passing on the Catholic Faith Today (Huntington, Indiana: Our Sunday Visitor, Inc., 2013), 25. 7 John Cornwell, “Confession: a sacrament in decline,” UCANEWS.COM, accessed July 18, 2014, http://www.ucanews.com/ news/confession-a-sacrament-in-decline/66703. 8 John Paul II, Post-Synodal Apostolic Exhortation Reconciliation And Penance of John Paul II to the Bishops, Clergy, and Faithful on Reconciliation And Penance In the Mission of the Church Today (London: Catholic Truth Society, 1984), no. 18. 9 Brendan Daly, “Perfect Act of Contrition – An Overlooked Means of Reconciliation?” The Canonist, vol.2, no. 1 (2011):72-86. 10 Ladilas Örsy, Theology and Canon Law: New Horizons for Legislation and Interpretation (Collegeville, Minnesota: The Liturgical Press, 1992), 70. 8 Vol 12: No. 2 (2017) December The Sacrament of Penance is the sacrament of the New Evangelization with the continuous mission in sharing “a new and personal encounter with Jesus Christ.”11 It is the role of the Church to bring out changes and new effective ways of experiencing divine forgiveness of sin and union with God in the most unusual situation, and the same time maintaining and preserving the identity of the Sacrament of Penance as the ordinary means of celebrating God’s forgiveness and reconciliation.12 Love and Forgiveness All over the Old Testament the covenanted communion with God is considered the lifeline of the people. Whenever there are breaks in that union, only the initiative and the love of God can restore the person back to that covenanted relationship promised to Abraham, “I have set before your life and death, the blessing and the curse. Choose life, then, that you and your descendants may live, by loving the Lord, your God, heeding his voice, and holding fast to him. For that will mean life for you...” (Dt 30:19- 20). Despite the many “breaks” in that relationship, the people of Israel understood that God continually forgave them because God’s love for His people is eternal.13 The restoration of the covenanted relationship is God’s initiative; yet for the part of God’s people a change of heart is needed.