Thankful For The THORNS

Sandra felt as low as the heels of her crocs when she pulled open the florist shop door, against a November gust of wind. Her life had been as sweet as a spring breeze and then, in the fourth month of her second pregnancy, a "minor" automobile accident stole her joy. This was Thanksgiving week and the time she should have delivered their infant son. She grieved over their loss. Troubles had multiplied. Her husband's company "threatened" to transfer his job to a new location. 

Her sister had called to say that she could not come for her long awaited holiday visit. What's worse,
Sandra's friend suggested that Sandra's grief was a God-given path to maturity that would allow her to
empathize with others who suffer. "She has no idea what I'm feeling," thought Sandra with a shudder.
"Thanksgiving? Thankful for what?" she wondered. "For a careless driver whose truck was hardly scratched when he rear-ended her? For an airbag that saved her life, but took her child's?" 

"Good afternoon, can I help you?" Sandra was startled by the approach of the shop clerk. 

"I... I need an arrangement," stammered Sandra. 

"For Thanksgiving? Do you want the beautiful, but ordinary, or would you like to challenge the day with a
customer favorite I call the 'Thanksgiving Special'? I'm convinced that flowers tell stories," she continued.
"Are you looking for something that conveys 'gratitude' this Thanksgiving?" 

"Not exactly!" Sandra blurted out. "In the last five months, everything that could go wrong has gone wrong."
Sandra regretted her outburst, and was surprised when the clerk said, "I have the perfect arrangement for
you." 

Then the bell on the door rang, and the clerk greeted the new customer, "Hi, Barbara... let me get your
order." She excused herself and walked back to a small workroom, then quickly reappeared, carrying an
arrangement of greenery, bows, and what appeared to be long-stemmed, thorny roses - except the ends of the rose stems were neatly snipped. There were no flowers. 

"Do you want these in a box?" asked the clerk. Sandra watched for the customer's response. Was this a joke? Who would want rose stems with no flowers! She waited for laughter, but neither woman laughed. "Yes, please," Barbara replied with an appreciative smile. "You'd think after three years of getting the special, I wouldn't be so moved by its significance, but I can feel it right here, all over again.", she said, as she gently tapped her chest. 

Sandra stammered, "Uh, that lady just left with, uh... she left with no flowers!" 

"That's right," said the clerk. "I cut off the flowers. That's the 'Special'. I call it the Thanksgiving
Thorns Bouquet." 

"Oh, come on! You can't tell me someone is willing to pay for that!" exclaimed Sandra. 

"Barbara came into the shop three years ago, feeling much as you do, today," explained the clerk. "She thought she had very little to be thankful for. She had just lost her father to cancer; the family business was
failing; her son had gotten into drugs; and she was facing major surgery." 

"That same year, I had lost my husband," continued the clerk. "For the first time in my life, I had to spend
the holidays alone. I had no children, no husband, no family nearby, and too much debt to allow any travel." 

"So what did you do?" asked Sandra. "I learned to be thankful for thorns," answered the clerk quietly. "I've
always thanked God for the good things in my life and I NEVER questioned Him why those GOOD things happened to
me. But when the bad stuff hit, I cried out, "WHY? WHY Me?" It took time for me to learn that the dark times are important to our faith! I have always enjoyed the 'flowers' of my life, but it took the thorns to show me the beauty of God's comfort! You know, the Bible says that God comforts us when we're afflicted, and from His consolation we learn to comfort others." 

Sandra sucked in her breath, as she thought about the thought that her friend had tried to tell her. "I guess
the truth is, I don't want comfort. I've lost a baby and I'm angry with God." 

Just then someone else walked in the shop. "Hey, Phil!" the clerk greeted the balding, rotund man. 
"My wife sent me in to get our usual Thanksgiving arrangement... twelve thorny, long-stemmed stems!" laughed Phil as the clerk handed him a tissue wrapped arrangement from the refrigerator. 

"Those are for your wife?" asked Sandra incredulously. "Do you mind telling me why she wants a bouquet that looks like that?" 

"No... I'm glad you asked," Phil replied. "Four years ago, my wife and I nearly divorced. After forty years,
we were in a real mess, but with the Lord's grace and guidance, we trudged through problem after problem. The Lord rescued our marriage. Jenny, here (the clerk) told me she kept a vase of rose stems to remind her of what she had learned from "thorny" times. That was good enough for me. I took home some of those stems. My wife and I decided to label each one for a specific "problem" and give thanks for what that problem taught us." As Phil paid the clerk, he said to Sandra, "I highly recommend the Special!" 

"I don't know if I can be thankful for the thorns in my life." Sandra said to the clerk. "It's all too...
fresh." 

"Well," the clerk replied carefully, "my experience has shown me that the thorns make the roses more precious. We treasure God's providential care more during trouble than at any other time. Remember that it was a crown of thorns that Jesus wore so we might know His love. Don't resent the thorns." 

Tears rolled down Sandra's cheeks. For the first time since the accident, she loosened her grip on her
resentment. "I'll take those twelve long-stemmed thorns, please," she managed to choke out. 

"I hoped you would," said the clerk gently. "I'll have them ready in a minute." 

"Thank you. What do I owe you?" 

"Nothing. Nothing but a promise to allow God to heal your heart. The first year's arrangement is always on
me." The clerk smiled and handed a card to Sandra. "I'll attach this card to your arrangement, but maybe you would like to read it first." 

It read: 
My God, I have never thanked You for my thorns. I have thanked You a thousand times for my roses, but never once for my thorns. Teach me the glory of the cross I bear; teach me the value of my thorns. Show me that I have climbed closer to You along the path of pain. Show me that, through my tears, the colors of Your rainbow look much more brilliant." 

Praise Him for the roses; thank Him for the thorns.

Experiences Of An EXORCIST

From my friend, Caesar Liza.

Beautiful Reasons for Praying the Rosary Even More Often Father Gabriel Amorth, Chief Exorcist of the Vatican writes:  One day a colleague of mine heard the devil say during an exorcism,  "Every Hail Mary is like a blow on my head.  If Christians knew how powerful the Rosary was, it would be my end." The secret that makes this prayer so effective is that the Rosary is  both prayer and meditation.  It is addressed to the Father, to the Blessed Virgin, and to the Holy Trinity, and is a meditation centered on Christ.  I write in addition to the above:  Please enunciate each word of the Rosary clearly and distinctly.  Do not trample on the heels of the words of anyone with your words.  Do not speak over the leader if you are following or the respondent if you are leading the Rosary.  Remember that they also are having a conversation with Mary Our Mother and it is not polite to speak when someone else is speaking. In the case of the public Rosary there are only two people speaking: the Leader and the respondents.  Each is speaking to the Blessed Mother and listening carefully to her response within their hearts as they meditate on the scene before them in their consideration of the mystery being spoken of and interpreted and translated into their lives. Spread this powerful prayer of exorcism, the Rosary, which contains the Our Father, the Perfect Prayer, prayed five times in the recitation of each set of the Rosary's Mysteries, backed up by the powerful prayers of Our Mother who prays with us as we pray 53 Hail Mary's. The Eternal Father described to a group of us, through a Visionary Friend of mine, what happens when we pray the Rosary, saying, "When you pray Holy Mary Mother of God, pray for us sinners now....., the Blessed Mother comes instantly to your side to pray with you.  And she does not come alone.  She brings angels with her.  And not just one or two for she is the Queen of Angels, so choirs of angels come with her.  And she and Jesus are joined at the heart and cannot be separated so she brings Jesus with her.  And Jesus cannot be separated from the Trinity so He  brings the Father and the Holy Spirit with Him. And where the Holy Trinity is, all of creation is, and you are surrounded by such beauty and light as you cannot imagine in this life.  Your Mother comes as Our Lady of Grace with her hands outstretched.  Rays of light emit from her hands piercing your body, healing you and filling you with graces.  This is your inheritance which was poured out from the heart of Jesus on the Cross, when the centurion pierced His Heart with the spear, into the only pure vessel ready to receive such graces at that time, Your Mother. Now as you pray the Rosary, or even just recite one Hail Mary, you receive your portion of these graces.  He also said at this time, "Anyone who goes to Mary and prays the Rosary cannot be touched by Satan.  "Is it any wonder that anyone who prays the Rosary from the heart is so blessed and protected and powerful in their prayers for  others?

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

Advise For Dangerous Times

Passing this from classmate Nick Isip.  Worth the time reading, specially for U.S. based family and friends.

Advice from an Israeli Agent  
 
 Juval Aviv was the Israeli Agent upon whom the movie '  Munich   ' was based. He was Golda Meir's bodyguard, and she appointed him to track down and bring to justice the Palestinian terrorists who took the Israeli athletes hostage and killed them during the  Munich Olympic Games.

In a lecture in  New York City he shared information that EVERY American needs to know -- but that our government has not yet shared with us.
 
He predicted the London subway bombing on the Bill O'Reilly show on Fox News, stating publicly that it would happen within a week. At the time, O'Reilly laughed, and mocked him saying that in a week he wanted him back on the show. Unfortunately, within a week the terrorist attack had occurred.

Juval Aviv gave intelligence (via what he had gathered in  Israel   and the  Middle East   ) to the Bush Administration about 9/11, a month before it occurred. His report specifically said they would use planes as bombs and target high profile buildings and monuments. Congress has since hired him as a security consultant.

Now for his future predictions. He predicts the next terrorist attack on the  U.S.   Will occur within the next few months.

Forget hijacking airplanes, because he says terrorists will NEVER try and hijack a plane again as they know the people onboard will never go down quietly again. Aviv believes our airport security is a joke -- that we have been reactionary rather than proactive in developing strategies that are truly effective. 
 
For example: 
 
1) Our airport technology is outdated. We look for metal, and the new explosives are made of plastic. 
 
2) He talked about how some idiot tried to light his shoe on fire. Because of that, now everyone has to take off their shoes. A group of idiots tried to bring aboard liquid explosives. Now we can't bring liquids on board. He says he's waiting for some suicidal maniac to pour liquid explosive on his underwear; at which point, security will have us all traveling naked!
Every strategy we have is reactionary. 
 
3) We only focus on security when people are heading to the gates. 
 
Aviv says that if a terrorist attack targets airports in the future, they will target busy times on the front end of the airport when/where people are checking in. It would be easy for someone to take two suitcases of explosives, walk up to a busy check-in line, ask a person next to them to watch their bags for a minute while they run to the restroom or get a drink, and then detonate the bags BEFORE security even gets involved. InIsrael , security checks bags BEFORE people can even ENTER the airport.

Aviv says the next terrorist attack here in  America is imminent and will involve suicide bombers and non-suicide bombers in places where large groups of people congregate. (i.e., Disneyland, Las Vegas casinos, big cities ( New York , San Francisco , Chicago , etc.) and that it will also include shopping malls, subways in rush hour, train stations, etc., as well as rural America this time.. The interlands ( Wyoming , Montana , etc.). 
 
The attack will be characterized by simultaneous detonations around the country (terrorists like big impact), involving at least 5-8 cities, including rural areas. 
 
Aviv says terrorists won't need to use suicide bombers in many of the larger cities, because at places like the MGM Grand in Las Vegas, they can simply valet park a car loaded with explosives and walk away.


Aviv says all of the above is well known in intelligence circles, but that our U. S.. Government does not want to 'alarm American citizens' with the facts. The world is quickly going to become 'a different place', and issues like 'global warming' and political correctness will become totally irrelevant. 
 
On an encouraging note, he says that Americans don't have to be concerned about being nuked. Aviv says the terrorists who want to destroy America will not use sophisticated weapons. They like to use suicide as a front-line approach. It's cheap, it's easy, it's effective; and they have an infinite abundance of young militants more than willing to 'meet their destiny'. 
 

He also says the next level of terrorists, over which  America   should be most concerned, will not be coming from abroad.  But will be, instead, 'homegrown', having attended and been educated in our own schools and universities right here in the  U.S.   He says to look for 'students' who frequently travel back and forth to the  Middle East   . These young terrorists will be most dangerous because they will know our language and will fully understand the habits of Americans; but that we Americans won't know/understand a thing about them. 
 
Aviv says that, as a people, Americans are unaware and uneducated about the terrorist threats we will inevitably face.  America still has only a handful of Arabic and Farsi speaking people in our intelligence networks, and Aviv says it is critical that we change that fact SOON.

So, what can  America   do to protect itself? From an intelligence perspective, Aviv says the  U.S.   needs to stop relying on satellites and technology for intelligence. We need to, instead, follow  Israel 's,  Ireland 's and  England 's hands-on examples of human intelligence, both from an infiltration perspective as well as to pay attention to, and trust 'aware' citizens to help. We need to engage and educate ourselves as citizens; however, our U. S. government continues to treat us, its citizens, 'like babies'. Our government thinks we 'can't handle the truth' and are concerned that we'll panic if we understand the realities of terrorism. Aviv says this is a deadly mistake. 
 
Aviv recently created/executed a security test for our Congress, by placing an empty briefcase in five well-traveled spots in five major cities. The results? Not one person called 911 or sought a policeman to check it out. In fact, in  Chicago , someone tried to steal the briefcase!
 

In comparison, Aviv says that citizens of  Israel   are so well 'trained' that an unattended bag or package would be reported in seconds by citizen(s) who know to publicly shout, 'Unattended Bag!' The area would be quickly & calmly cleared by the citizens themselves.
 

Unfortunately,  America    hasn't been yet 'hurt enough' by terrorism for their government to fully understand the need to educate its citizens or for the government to understand that it's their citizens who are, inevitably, the best first-line of defense against terrorism.
 
Aviv also was concerned about the high number of children here in America who were in preschool and kindergarten after 9/11, who were 'lost' without parents being able to pick them up, and about our schools that had no plan in place to best care for the students until parents could get there. (In  New York City , this was days, in some cases!)
 
He stresses the importance of having a plan, that's agreed upon within your family, of how to respond in the event of a terrorist emergency. He urges parents to contact their children's schools and demand that the schools too, develop plans of actions, just as they do in  Israel . 
 
Does your family know what to do if you can't contact one another by phone? Where would you gather in an emergency? He says we should all have a plan that is easy enough for even our youngest children to remember and follow. 
 
Aviv says that the U. S. government has in force a plan, that in the event of another terrorist attack, EVERYONE'sability to use cell phones, blackberries, etc., will immediately be cut-off, as this is the preferred communication source used by terrorists and is often the way that their bombs are detonated. 
 
How will you communicate with your loved ones in the event you cannot speak to each other? You need to have a plan.
 
If you understand, and believe what you have just read, then you must feel compelled to send this to every concerned parent, guardian, grandparents, uncles, aunts, whomever. Don't stop there. In addition to sharing this via e-mail, contact and discuss this information with whomever it makes sense to. Make contingency plans with those you care about. Better that you have plans in place, and never have to use them, then to have no plans in place, and find you needed them.

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

Child's Great FAITH

Felt this is worth reading again.

Thank you.

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

---------- Forwarded message ----------
From: jansen <jansen124@gmail.com>
Date: Sat, May 21, 2011 at 18:53
Subject: Fw: Isaiah 65:24
To:

This is a story shared by a doctor who worked in Africa.

 
One night I had worked hard to help a mother in the labor ward; but in spite of all we could do, she died, leaving us with a tiny, premature baby and a crying two-year-old daughter. We would have difficulty keeping the baby alive; as we had no incubator (we had no electricity to run an incubator). 

We also had no special feeding facilities. Although we lived on the equator, nights were often chilly with treacherous drafts. One student midwife went for the box we had for such babies and the cotton wool that the baby would be wrapped in. 

Another went to stoke up the fire and fill a hot water bottle. She came back shortly in distress to tell me that in filling the bottle, it had burst (rubber perishes easily in tropical climates).. 'And it is our last hot water bottle!' she exclaimed. As in the West, it is no good crying over spilled milk, so in   Central Africa it might be considered no good crying over burst water bottles. They do not grow on trees, and there are no drugstores down forest pathways. 

'All right,' I said, 'put the baby as near the fire as you safely can, and sleep between the baby and the door to keep it free from drafts. Your job is to keep the baby warm.'

The following noon, as I did most days, I went to have prayers with any of the orphanage children who chose to gather with me. I gave the youngsters various suggestions of things to pray about and told them about the tiny baby. I explained our problem about keeping the baby warm enough, mentioning the hot water bottle, and that the baby could so easily die if it got chills. I also told them of the two-year-old sister, crying because her mother had died. 

During prayer time, one ten-year-old girl, Ruth, prayed with the usual blunt conciseness of our African children. 'Please, God' she prayed, 'Send us a hot water bottle today. It'll be no good tomorrow, God, as the baby will be dead, so please send it this afternoon.' 

While I gasped inwardly at the audacity of the prayer, she added, 'And while You are about it, would You please send a dolly for the little girl so she'll know You really love her?' 

As often with children's prayers, I was put on the spot. Could I honestly say 'Amen?' I just did not believe that God could do this. 

Oh, yes, I know that He can do everything; the Bible says so. But there are limits, aren't there? The only way God could answer this particular prayer would be by sending me a parcel from the homeland. I had been in  Africa  for almost four years at that time, and I had never, ever, received a parcel from home. 

Anyway, if anyone did send me a parcel, who would put in a hot water bottle? I lived on the equator! 

Halfway through the afternoon, while I was teaching in the nurses' training school, a message was sent that there was a car at my front door. By the time I reached home, the car had gone, but there on the verandah was a large 22-pound parcel. I felt tears pricking my eyes. I could not open the parcel alone, so I sent for the orphanage children. Together we pulled off the string, carefully undoing each knot. We folded the paper, taking care not to tear it unduly. Excitement was mounting. Some thirty or forty pairs of eyes were focused on the large cardboard box. From the top, I lifted out brightly-colored, knitted jerseys. Eyes sparkled as I gave them out. Then there were the knitted bandages for the leprosy patients, and the children looked a little bored. Then came a box of mixed raisins and sultanas - that would make a batch of buns for the weekend. 

Then, as I put my hand in again, I felt the.....could it really be? I grasped it and pulled it out. Yes, a brand new, rubber hot water bottle. I cried. I had not asked God to send it; I had not truly believed that He could. 

Ruth was in the front row of the children. She rushed forward, crying out, 'If God has sent the bottle, He must have sent the dolly, too!'

Rummaging down to the bottom of the box, she pulled out the small, beautifully-dressed dolly. Her eyes shone! She had never doubted! 

Looking up at me, she asked, 'Can I go over with you and give this dolly to that little girl, so she'll know that Jesus really loves her?' 'Of course,' I replied! 

That parcel had been on the way for five whole months, packed up by my former Sunday school class, whose leader had heard and obeyed God's prompting to send a hot water bottle, even to the equator. 

And one of the girls had put in a dolly for an African child - five months before, in answer to the believing prayer of a ten-year-old to bring it 'that afternoon.' 

'Before they call, I will answer.' (Isaiah 65:24) 

When you receive this, say the prayer. That's all I ask. No strings attached. Just send it on to whomever you want - but do send it on. 

Prayer is one of the best free gifts we receive. There is no cost, but a lot of rewards. Let's continue praying for one another.  

This awesome prayer takes less than a minute. 

Heavenly Father, I ask you to bless my friends reading this. I ask You to minister to their spirit. Where there is pain, give them Your peace and mercy. Where there is self doubting, release a renewed confidence to work through them. Where there is tiredness or exhaustion, I ask You to give them understanding, guidance, and strength. Where there is fear, reveal our love and release to them Your courage. Bless their finances, give them greater vision, and raise up leaders and friends to support and encourage them.  I ask You to do these things in Jesus' name. Amen 

P. S. Passing this on to anyone you consider a friend will bless you both. Passing this on to one not considered a friend is something Christ would do.

Hail Mary

MARY, the mother of our Savior Jesus Christ, IS human like us.  Our Faith is that Mary didn't die and was assumed to Heaven, from where She constantly intercedes for us and motivates us to live our life as exemplified by Jesus Christ.  Many times, Mary comes back to our world as GOD'S messenger.  Two of Mary's apparitions, Lourdes & Fatima, were authenticated and declared as official DOGMA of our Catholic Faith, worthy of our devotion.

Attached is an artist's rendition of Mary's beautiful and docile human face.  Hoping the photo motivates us to say a devout "Hail Mary" for our well being and for others as well.

Thank you.

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

Different / Amusing Opinion RE Diet & Exercise

Got this email from classmate Tano Filart.

======================================

Q: Doctor,  I've heard that  cardiovascular exercise can prolong life.  Is this true? 

A: Your heart only good for so many beats, and that it... Don't waste on exercise.  Everything wear out eventually.  Speeding up heart not make you live longer; it like saying you extend life of car by driving faster.  Want to live longer?  Take nap.  

Q: Should I reduce my alcohol intake?  

A:  No, not at all.  Wine made from fruit.  Brandy is distilled wine, that mean they take water out of fruity bit so you get even more of goodness that way.  Beer also made of grain.  Bottom up!

Q: How  can I calculate my body/fat ratio? 

A: Well, if you have body and you have fat, your ratio one to one.  If you have two bodies, your ratio two to one, etc.

Q: What  are some of  the advantages of participating in a regular exercise program? 

A: Can't think of single one, sorry.  My philosophy is: No pain...good! 

          

Q:  Aren't fried foods bad for you?  

A:  YOU NOT LISTENING!  Food are fried these day in vegetable oil.  In fact, they permeated by it.  How could getting more vegetable be bad for you?!?  

Q:  Will  sit-ups help prevent me from getting a little soft around the middle? 

A: Definitely not!  When you exercise muscle, it get bigger.  You should only be doing sit-up if you want bigger stomach.  

Q:  Is chocolate bad for me?  

A:  Are you crazy?!?  HEL-LO-O!!  Cocoa bean!  Another vegetable!  It best feel-good food around!

Q:  Is swimming good for your figure?  

A:  If swimming good for your figure, explain whale to me..

Q:  Is getting in shape important for my lifestyle?  

A:  Hey!  'Round' is shape!  

 

Well... I hope this has cleared up any misconceptions you may have had about food and diets.

And  remember:  

Life should NOT be a journey to the grave with the intention of arriving safely in an attractive and well-preserved body, but rather to skid in sideways - Chardonnay in one hand - chocolate in the other - body thoroughly used up, totally worn out and screaming "WOO-HOO, what a ride!!" 

    

AND.....

For  those of you who watch what you eat, here's the final word on nutrition and health.  It's a relief to know the truth after all those conflicting nutritional studies.   

1. The Japanese eat very little fat and suffer fewer heart attacks than Americans.

2. The Mexicans eat a lot of fat and suffer fewer heart attacks than Americans.

3. The Chinese drink very little red wine and suffer fewer heart attacks than Americans.

4. The Italians drink a lot of red wine and suffer fewer heart attacks than Americans..  

5. The Germans drink a lot of beer and eat lots of sausages and fats and suffer fewer heart attacks than Americans.

 

CONCLUSION: Eat and drink what you like. Speaking English is apparently what kills you.

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

Thought SOLIDARITY

Life grinds to slow motion this Holy Week in the Philippines.

Many of us are getting ready for a vacation trip, while others are already enjoying the vacation.  Do have fun, but be safe everybody.

Where ever we are, Good Friday becomes such a slow day, and almost everyone is on a reflection mode.  Friends who make beach resorts a regular Holy Week vacation spot attest that the sea is not as inviting or they just do not have the individual motivation to enjoy the waters.  Common observation is that even those who play card games and "mahjong" would stop playing within the hours of 1:00 - 3:30 PM on Good Friday.

May I suggest an activity for everyone, preferably as a FAMILY, to spend 15 minutes to a half an hour, within the hours of 1:00 - 3:00 PM on Good Friday, to REFLECT on only the POSITIVE.

Praying the Rosary, as many emails are propagating, is another great activity.  Reflecting on the objective of Jesus' passion and death, may be more appropriate at that time.

It must amount to something really good and long lasting when a huge number of people just think POSITIVE for them selves, and more importantly for everyone else.

Let us reflect on the good things we now enjoy.  Let us reflect on the love and caring we receive.  Let us reflect on our experience of good feeling when ever we freely give love and care to family and friends.  Let us endorse to GOD'S blessings and providence our family and friends who have less than what we have and enjoy.

A blessed and fulfilling Holy Week, everybody.

GOD Loves us.

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

Heal The World

I guess most of us wake up nowadays wondering if our world is still a better place to live in.  What with lots of people dying, many uselessly, and those babies, who have not yet seen the light of day, aborted, for whatever reasons.  Makes us really wonder.  What is our world getting into?

Everyday that we wake up, there must be hope.  Most of us are still motivated to make it a brighter day, not only for us but for everyone we get in contact with.  If only we act on this motivation, we can really heal our world and make it a better place for you, for me, and specially the children.

Yes, precisely the message of the song, 'HEAL THE WORLD", which was my motivating thought when I woke up this morning.

GOD Loves us.

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

Made Me Laugh

Received the following from classmate Nick Isip.  Hope you also get a laugh from it.

English Hospitality


An American tourist in London wanders around, seeing the sights and occasionally stopping at some small pub to have a pint of beer. After a while, he finds himself in a very nice neighbourhood with stately residences. No pubs, no restaurants, and worst of all no public restrooms.

However, he really has to pee, after all those pints of beer. He finds a narrow side street, with high walls surrounding the adjacent buildings and decides to use the wall to solve his problem.

He is tapped on the shoulder by a London Bobby, who says, "Sir, you simply cannot do that here."

"I'm very sorry, officer," replies the American, "but I really have to pee, and I just can't find a public restroom."

"Just follow me" says the Bobby. Then he leads the American to a back delivery alley to a gate, which he opens. "In there," points the Bobby, "Whizz away, Sir, anywhere you like!!"

The fellow enters and finds himself in the most beautiful garden he has ever seen. Manicured grass lawns, big fountains, sculptured hedges, and huge beds of flowers.

He relieves himself immediately. As he goes back through the gate, he says to the Bobby "That was really nice of you. Is that what you call English hospitality? "

"No, Sir..." replied the Bobby, "that is what we call the American Embassy !!!

Vir pro aliis ad maiorem DEI gloriam..

Bobby Mendiola

GUIDELINES FOR THE USE OF PSYCHOLOGY IN THE ADMISSION AND FORMATION OF CANDIDATES FOR THE PRIESTHOOD

CONGREGATION FOR CATHOLIC EDUCATION GUIDELINES FOR THE USE OF PSYCHOLOGY IN THE ADMISSION AND FORMATION OF CANDIDATES FOR THE PRIESTHOOD   I. The Church and the Discernment of a Vocation 1. “Each Christian vocation comes from God and is God's gift. However, it is never bestowed outside of or independently of the Church. Instead it always comes about in the Church and through the Church [...], a luminous and living reflection of the mystery of the Blessed Trinity.” 1 The Church, “begetter and formator of vocations”,2 has the duty of discerning a vocation and the suitability of candidates for the priestly ministry. In fact, “the interior call of the Spirit needs to be recognized as the authentic call of the bishop.” 3 In furthering this discernment, and throughout the entire process of formation for ministry, the Church is moved by two concerns: to safeguard the good of her own mission and, at the same time, the good of the candidates. In fact, like every Christian vocation, the vocation to the priesthood, along with a Christological dimension, has an essentially ecclesial dimension: “Not only does it derive `from' the Church and her mediation, not only does it come to be known and find fulfilment `in' the Church, but it also necessarily appears – in fundamental service to God – as a service `to' the Church. Christian vocation, whatever shape it takes, is a gift whose purpose is to build up the Church and to increase the kingdom of God in the world.” 4 Therefore, the good of the Church and that of the candidate are not in opposition, but rather converge. Those responsible for formation work at harmonizing these two goods, by always considering both simultaneously in their interdependent dynamic. This is an essential aspect of the great responsibility they bear in their service to the Church and to individuals.5 2. The priestly ministry, understood and lived as a conformation to Christ, Bridegroom and Good Shepherd, requires certain abilities as well as moral and theological virtues, which are supported by a human and psychic – and particularly affective – equilibrium, so as to allow the subject to be adequately predisposed for giving of himself in the celibate life, in a way that is truly free in his relations with the faithful.6 The Post-Synodal Apostolic Exhortation Pastores dabo vobis treats of the various dimensions of priestly formation: human, spiritual, intellectual and pastoral. Before the text deals with the spiritual dimension – “an extremely important element of a priest's education” 7 – it underlines that the human dimension is the foundation of all formation. The document lists a series of human virtues and relational abilities that are required of the priest, so that his personality * may be “a bridge and not an obstacle for others in their meeting with Jesus Christ the Redeemer of humanity.” 8 These virtues and qualities range from the personality's general equilibrium to the ability to bear the weight of pastoral responsibilities, from a deep knowledge of the human spirit to a sense of justice and loyalty.9 * The specific understanding of “personality” in this document refers to affective maturity and absence of mental disorder. Some of these qualities merit particular attention: the positive and stable sense of one's masculine identity, and the capacity to form relations in a mature way with individuals and groups of people; a solid sense of belonging, which is the basis of future communion with the presbyterium and of a responsible collaboration in the ministry of the bishop; 10 the freedom to be enthused by great ideals and a coherence in realizing them in everyday action; the courage to take decisions and to stay faithful to them; a knowledge of oneself, of one's talents and limitations, so as to integrate them within a self-esteem before God; the capacity to correct oneself; the appreciation for beauty in the sense of “splendour of the truth” as well as the art of recognizing it; the trust that is born from an esteem of the other person and that leads to acceptance; the capacity of the candidate to integrate his sexuality in accordance with the Christian vision, including in consideration of the obligation of celibacy.11 Such interior dispositions must be moulded during the future priest's path of formation because, as a man of God and of the Church, he is called to build up the ecclesial community. Being in love with Him who is Eternal, the priest develops an authentic and integral appreciation of humanity. He also increasingly lives the richness of his own affectivity in the gift of himself to God, One and Three, and to his brethren, particularly those who are suffering. Clearly, these are objectives that can only be reached by the candidate co-operating daily with the work of grace within him. They are objectives that are acquired with a gradual and lengthy path of formation, which is not always linear.12 A priestly vocation involves an extraordinary and demanding synergy of human and spiritual dynamics. The candidate, knowing this, can only draw advantage from an attentive and responsible vocational discernment, aimed at differentiating formation paths according to each individual's needs, as well as gradually overcoming his deficiencies on the spiritual and human levels. The Church has the duty of furnishing candidates with an effective integration of the human dimension, in light of the spiritual dimension into which it flows and in which it finds its completion.13 II. Preparation of Formators 3. Every formator should have a good knowledge of the human person: his rhythms of growth; his potentials and weaknesses; and his way of living his relationship with God. Thus, it is desirable that bishops – by making use of various experiences, programs and institutions of good reputation – provide a suitable preparation in vocational pedagogy for formators, according to the indications already published by the Congregation for Catholic Education.14 Formators need to be adequately prepared to carry out a discernment that, fully respecting the Church's doctrine on the priestly vocation, allows for a reasonably sure decision as to whether the candidate should be admitted to the seminary or house of formation of the religious clergy, or whether he should be dismissed from the seminary or house of formation for reasons of unsuitability. The discernment also must allow for the candidate to be accompanied on his path to acquiring those moral and theological virtues, which are necessary for living, in coherence and interior freedom, the total gift of his life, so as to be a “servant of the Church as communion”.15 4. The document of this Congregation for Catholic Education, A Guide to Formation in Priestly Celibacy, recognizes that “errors in discerning vocations are not rare, and in all too many cases psychological defects, sometimes of a pathological kind, reveal themselves only after ordination to the priesthood. Detecting defects earlier would help avoid many tragic experiences.” 16 Hence, the need for every formator to possess, in due measure, the sensitivity and psychological preparation 17 that will allow him, insofar as possible, to perceive the candidate's true motivations, to discern the barriers that stop him integrating human and Christian maturity, and to pick up on any psychopathic disturbances present in the candidate. The formator must accurately and very prudently evaluate the candidate's history. Nevertheless, this history alone cannot constitute the decisive criterion which would be sufficient for judging whether to admit the candidate or dismiss him from formation. The formator must know how to evaluate the person in his totality, not forgetting the gradual nature of development. He must see the candidate's strong and weak points, as well as the level of awareness that the candidate has of his own problems. Lastly, the formator must discern the candidate's capacity for controlling his own behaviour in responsibility and freedom. Thus, every formator must be prepared, including by means of specific courses, to understand profoundly the human person as well as the demands of his formation to the ordained ministry. To that end, much advantage can be derived from meeting experts in the psychological sciences, to compare notes and obtain clarification on some specific issues. III. Contribution of Psychology to Vocational Discernment and Formation 5. Inasmuch as it is the fruit of a particular gift of God, the vocation to the priesthood and its discernment lie outside the strict competence of psychology. Nevertheless, in some cases, recourse to experts in the psychological sciences can be useful. It can allow a more sure evaluation of the candidate's psychic state; it can help evaluate his human dispositions for responding to the divine call; and it can provide some extra assistance for the candidate's human growth. These experts can offer formators an opinion regarding the diagnosis of – and, perhaps, therapy for – psychic disturbances. Moreover, by suggesting ways for favouring a vocational response that is more free, they can help support the development of the human (especially relational) qualities, which are required for the exercise of the ministry.18 Even formation for the priesthood must face up to the manifold symptoms of the imbalance rooted in the heart of man,19 which is symptomized, in a particular way, in the contradictions between the ideal of self-giving to which the candidate consciously aspires, and the life he actually leads. Formation must also deal with the difficulties inherent in the gradual development of the moral virtues. The help of the spiritual director and confessor is fundamental and absolutely necessary for overcoming these difficulties with the grace of God. In some cases, however, the development of these moral qualities can be blocked by certain psychological wounds of the past that have not yet been resolved. In fact, those who today ask admittance to the seminary reflect, in a more or less accentuated way, the unease of an emerging mentality characterized by consumerism, instability in family and social relationships, moral relativism, erroneous visions of sexuality, the precariousness of choices, and a systematic negation of values especially by the media. Among the candidates can be found some who come from particular experiences – human, family, professional, intellectual or affective – which, in various ways, have left psychological wounds that are not yet healed and that cause disturbances. These wounds, unknown to the candidate in their real effects, are often erroneously attributed by him to causes outside himself, thus depriving him of the possibility of facing them adequately.20 It is clear that the above-mentioned issues can limit the candidate's capacity for making progress on the path of formation towards the priesthood. “Si casus ferat” 21 – that is, in exceptional cases that present particular difficulties – recourse to experts in the psychological sciences, both before admission to the seminary and during the path of formation, can help the candidate overcome those psychological wounds, and interiorize, in an ever more stable and profound way, the type of life shown by Jesus the Good Shepherd, Head and Bridegroom of the Church.22 To arrive at a correct evaluation of the candidate's personality, the expert can have recourse to both interviews and tests. These must always be carried out with the previous, explicit, informed and free consent of the candidate.23 In consideration of their particularly sensitive nature, the use of specialist psychological or psychotherapeutic techniques must be avoided by the formators. 6. It is useful for the rector and other formators to be able to count on the co-operation of experts in the psychological sciences. Such experts, who cannot be part of the formation team, will have to have specific competence in the field of vocations, and unite the wisdom of the Spirit to their professional expertise. In choosing which experts to approach for the psychological consultation, it is necessary to guarantee, as much as possible, an intervention that is coherent with the candidate's moral and spiritual formation. This is to avoid any harmful confusion or opposition. Therefore, it must be borne in mind that these experts, as well as being distinguished for their sound human and spiritual maturity, must be inspired by an anthropology that openly shares the Christian vision about the human person, sexuality, as well as vocation to the priesthood and to celibacy. In this way, their interventions may take into account the mystery of man in his personal dialogue with God, according to the vision of the Church. Wherever such experts are not available, let steps be taken to specifically preparing them.24 The assistance offered by the psychological sciences must be integrated within the context of the candidate's entire formation. It must not obstruct, but rather ensure, in a particular way, that the irreplaceable value of spiritual accompaniment is guaranteed; for spiritual accompaniment has the duty of keeping the candidate facing the truth of the ordained ministry, according to the vision of the Church. The atmosphere of faith, prayer, meditation on the Word of God, the study of theology and community life – an atmosphere that is essential so that a generous response to the vocation received from God can mature – will allow the candidate to have a correct understanding of what the recourse to psychology means within his vocational journey, and will allow him to integrate it within that same journey. 7. In faithfulness and coherence to the principles and directives of this document, different countries will have to regulate the recourse to experts in the psychological sciences in their respective Rationes institutionis sacerdotalis. The competent Ordinaries or major superiors will have to do the same in the individual seminaries. a) Initial Discernment 8. Right from the moment when the candidate presents himself for admission to the seminary, the formator needs to be able accurately to comprehend his personality; potentialities; dispositions; and the types of any psychological wounds, evaluating their nature and intensity. Nor must it be forgotten that there is a possible tendency of some candidates to minimize or deny their own weaknesses. Such candidates do not speak to the formators about some of their serious difficulties, as they fear they will not be understood or accepted. Thus, they nurture barely realistic expectations with respect to their own future. On the other hand, there are candidates who tend to emphasize their own difficulties, considering them insurmountable obstacles on their vocational journey. The timely discernment of possible problems that block the vocational journey can only be of great benefit for the person, for the vocational institutions and for the Church. Such problems include excessive affective dependency; disproportionate aggression; insufficient capacity for being faithful to obligations taken on; insufficient capacity for establishing serene relations of openness, trust and fraternal collaboration, as well as collaboration with authority; a sexuality identity that is confused or not yet well defined. In the phase of initial discernment, the help of experts in the psychological sciences can be necessary principally on the specifically diagnostic level, whenever there is a suspicion that psychic disturbances may be present. If it should be ascertained that the candidate needs therapy, this therapy should be carried out before he is admitted to the seminary or house of formation. The assistance of experts can be useful for formators, including when they are marking out a path of formation tailored to the candidate's specific needs. When evaluating whether it is possible for the candidate to live the charism of celibacy in faithfulness and joy, as a total gift of his life in the image of Christ the Head and Shepherd of the Church, let it be remembered that it is not enough to be sure that he is capable of abstaining from genital activity. It is also necessary to evaluate his sexual orientation, according to the indications published by this Congregation.25 Chastity for the Kingdom, in fact, is much more than the simple lack of sexual relationships. In light of the objectives indicated above, a psychological consultation can, in some cases, be useful. b) Subsequent Formation 9. During the period of formation, recourse to experts in the psychological sciences can respond to the needs born of any crises; but it can also be useful in supporting the candidate on his journey towards a more sure possession of the moral virtues. It can furnish the candidate with a deeper knowledge of his personality, and can contribute to overcoming, or rendering less rigid, his psychic resistances to what his formation is proposing. The candidates can give themselves to God with due awareness and freedom, in responsibility towards themselves and the Church, when they have better mastered not only their weaknesses, but also their human and spiritual forces.26 A certain Christian and vocational maturity can be reached, including with the help of psychology, illumined and completed by the contribution of the anthropology of the Christian vocation and, therefore, of grace. Nevertheless, one cannot overlook the fact that such maturity will never be completely free of difficulties and tensions, which require interior discipline, a spirit of sacrifice, acceptance of struggle and of the Cross,27 and the entrusting of oneself to the irreplaceable assistance of grace.28 10. It is possible that the candidate – notwithstanding his own commitment and the support of the psychologist, or psychotherapy – could continue to show himself unable to face realistically his areas of grave immaturity – even given the gradual nature of all human growth. Such areas of immaturity would include strong affective dependencies; notable lack of freedom in relations; excessive rigidity of character; lack of loyalty; uncertain sexual identity; deep-seated homosexual tendencies; etc. If this should be the case, the path of formation will have to be interrupted. The same is also true if it becomes evident that the candidate has difficulty living chastity in celibacy: that is, if celibacy, for him, is lived as a burden so heavy that it compromises his affective and relational equilibrium. IV. Request for Specialist Evaluations and Respect for the Candidate's Privacy 11. It belongs to the Church to choose persons whom she believes suitable for the pastoral ministry, and it is her right and duty to verify the presence of the qualities required in those whom she admits to the sacred ministry.29 Canon 1051, 1º of the Code of Canon Law foresees that, for the scrutiny of the qualities required in view of ordination, one should provide, inter al., for an evaluation of the state of the candidate's physical and psychic health.30 Canon 1052 establishes that the bishop, in order to be able to proceed to ordaining the candidate, must have moral certainty that “positive arguments have proved” his suitability (§ 1) and that, in the case of motivated doubt, he must not proceed with the ordination (§ 3). Hence, the Church has the right to verify the suitability of future priests, including by means of recourse to medical and psychological science. In fact, it belongs to the bishop or competent superior not only to examine the suitability of the candidate, but also to establish that he is suitable. A candidate for the priesthood cannot impose his own personal conditions, but must accept with humility and gratitude the norms and the conditions that the Church herself places, on the part of her responsibility.31 Therefore, in cases of doubt concerning the candidate's suitability, admission to the seminary or house of formation will sometimes only be possible after a psychological evaluation of the candidate's personality. 12. The formational institution has the right and the duty to acquire the knowledge necessary for a prudentially certain judgement regarding the candidate's suitability. But this must not harm the candidate's right to a good reputation, which any person enjoys, nor the right to defend his own privacy, as prescribed in canon 220 of the Code of Canon Law. This means that the candidate's psychological consultation can only proceed with his previous, explicit, informed and free consent. Let the formators guarantee an atmosphere of trust, so that the candidate can open up and participate with conviction in the work of discernment and accompaniment, offering “his own convinced and heartfelt co-operation”.32 The candidate is asked to be sincerely and trustingly open with his formators. Only by sincerely allowing them to know him can he be helped on that spiritual journey that he himself is seeking by entering the seminary. Important, and often determinant in overcoming possible misunderstandings, will be both the educational atmosphere between students and formators – marked by openness and transparency – and the motivations and ways with which the formators will present their suggestion to the candidate that he should have a psychological consultation. Let them avoid the impression that such a suggestion is the prelude to the candidate's inevitable dismissal from the seminary or house of formation. The candidate will be able freely to approach an expert who is either chosen from among those indicated by the formators, or chosen by the candidate himself and accepted by the formators. According to the possibilities, the candidates should be guaranteed a free choice from among various experts who possess the requisites indicated.33 If the candidate, faced with a motivated request by the formators, should refuse to undergo a psychological consultation, the formators will not force his will in any way. Instead, they will prudently proceed in the work of discernment with the knowledge they already have, bearing in mind the aforementioned canon 1052 § 1. V. The Relationship between those Responsible for Formation and the Expert a) Those Responsible in the External Forum 13. In a spirit of reciprocal trust and in co-operation with his own formation, the candidate can be invited freely to give his written consent so that the expert in the psychological sciences, who is bound by confidentiality, can communicate the results of the consultation to the formators indicated by the candidate himself. The formators will make use of any information thus acquired to sketch out a general picture of the candidate's personality, and to infer the appropriate indications for the candidate's further path of formation or for his admission to ordination. In order to protect, in both the present and the future, the candidate's privacy and good reputation, let particular care be taken so that the professional opinions expressed by the expert be exclusively accessible to those responsible for formation, with the precise and binding proscription against using it in any way other than for the discernment of a vocation and for the candidate's formation. b) Specific Character of Spiritual Direction 14. The spiritual director's task is not easy, neither in discerning the vocation nor in the area of conscience. It is a firm principle that spiritual direction cannot, in any way, be interchanged with or substituted by forms of analysis or of psychological assistance. Moreover, the spiritual life, by itself, favours a growth in the human virtues, if there are no barriers of a psychological nature.34 Bearing these two principles in mind, the spiritual director can find that, in order to clear up any doubts that are otherwise irresolvable and to proceed with greater certainty in the discernment and in spiritual accompaniment, he needs to suggest to the candidate that he undergo a psychological consultation – without, however, ever demanding it.35 Should the spiritual director request that the candidate undergo a psychological consultation, it is desirable that the candidate, as well as informing the spiritual director himself about the results of the consultation, will likewise inform the external-forum formator, especially if the spiritual director himself will have invited him to do this. If the spiritual director should believe it useful that he himself directly acquire information from the consultant, let him proceed according to what has been indicated in n. 13 for the external-forum formators. The spiritual director will infer from the results of the psychological consultation the appropriate indications for the discernment that is of his competence, as well as the advice he must give the candidate, including as to whether to proceed on the path of formation. c) Help of the Expert to the Candidate and Formators 15. The expert – insofar as it is asked of him – will help the candidate reach a greater knowledge of himself, of his potentialities and vulnerabilities. He will also help him to compare the declared ideals of the vocation with his own personality, thus encouraging the candidate to develop a personal, free and conscious attachment to his own formation. It will be the task of the expert to furnish the candidate with the appropriate indications concerning the difficulties that he is experiencing, and their possible consequences for his life and future priestly ministry. The expert, having carried out his evaluation, and also taking into account the indications offered him by the formators, will present them – but only with the candidate's previous written consent – with his contribution to understanding the subject's personality and the problems he is facing or must face. In accordance with his evaluation and competence, he will also indicate the foreseeable possibilities as regards the growth of the candidate's personality. Moreover, he will suggest, if necessary, forms or pathways of psychological support. VI. Persons Dismissed From, or Who Have Freely Left, Seminaries or Houses of Formation 16. It is contrary to the norms of the Church to admit to the seminary or to the house of formation persons who have already left or, a fortiori, have been dismissed from other seminaries or houses of formation, without first collecting the due information from their respective bishops or major superiors, especially concerning the causes of the dismissal or departure.36 The previous formators have the explicit duty of furnishing exact information to the new formators. Let particular attention be paid to the fact that often candidates leave the educational institution spontaneously so as to avoid an enforced dismissal. In the case of a transfer to another seminary or house of formation, the candidate must inform the new formators about any psychological consultation previously carried out. Only with the candidate's free, written consent can the new formators have access to the communication of the expert who carried out the consultation. In the case of a candidate who, after a previous dismissal, has undergone psychological treatment, if it is held that he can be accepted into the seminary, let first his psychic condition be accurately verified, insofar as possible. This includes collecting the necessary information from the expert who treated him, after having obtained the candidate's free, written consent. In the case where a candidate, after having had recourse to an expert in psychology, asks to transfer to another seminary or house of formation and does not want to agree to the results being available to the new formators, let it be remembered that the suitability of the candidate must be proved with positive arguments, according to the norm of the aforementioned canon 1052, and, therefore, that all reasonable doubt must be excluded. Conclusion 17. Let all those who, according to their different responsibilities, are involved in formation offer their convinced co-operation, in respecting the specific competencies of each, so that the discernment and vocational accompaniment of the candidates may be sufficient, thus “bringing to the priesthood only those who have been called, and to bring them adequately trained, namely, with a conscious and free response of adherence and involvement of their whole person with Jesus Christ, who calls them to intimacy of life with him and to share in his mission of salvation.” 37 The Supreme Pontiff Benedict XVI, during the Audience granted to the undersigned Cardinal Prefect on 13 June 2008, approved the present document and authorized its publication. Rome, 29 June 2008, Solemnity of the Apostles SS. Peter and Paul. Zenon Card. Grocholewski Prefect + Jean-Louis Bruguès, o.p. Archbishop-Bishop emeritus of Anger Secretary 1John Paul II, Post-Synodal Apostolic Exhortation Pastores dabo vobis (25 March 1992), n. 35b-c: AAS 84 (1992), 714. 2Ibid., n. 35d: AAS 84 (1992), 715. 3Ibid., n. 65d: AAS 84 (1992), 771. 4Ibid., n. 35e: AAS 84 (1992), 715. 5Cf. ibid., nn. 66-67: AAS 84 (1992), 772-775. 6A very full description of these conditions is given in Pastores dabo vobis, nn. 43-44: AAS 84 (1992), 731-736; cf. C.I.C., canons 1029 and 1041, 1º. 7Inasmuch as “for every priest his spiritual formation is the core which unifies and gives life to his being a priest and his acting as a priest”: Pastores dabo vobis, n. 45c: AAS 84 (1992), 737. 8Pastores dabo vobis, n. 43: AAS 84 (1992), 731-733. 9Cf. ibid.; cf. also Second Vatican Ecumenical Council, Decree of Priestly Formation Optatam totius (28 October 1965), n. 11: AAS 58 (1966), 720-721; Decree on the Ministry and Life of Priests Presbyterorum ordinis (7 December 1965), n. 3: AAS 58 (1966), 993-995; Congregation for Catholic Education, Ratio fundamentalis institutionis sacerdotalis (19 March 1985), n. 51. 10Cf. Pastores dabo vobis, n. 17: AAS 84 (1992), 682-684. 11Paul VI, in his Encyclical Letter Sacerdotalis cælibatus, deals explicitly of this necessary capacity of the candidate for the priesthood, in nn. 63-63: AAS 59 (1967), 682-683. In n. 64, he concludes: “The life of the celibate priest, which engages the whole man so totally and so delicately, excludes in fact those of insufficient physical, psychic and moral qualifications. Nor should anyone pretend that grace supplies for the defects of nature in such a man.” Cf. also Pastores dabo vobis, n. 44: AAS 84 (1992), 733-736. 12In the developing formation process, affective maturity takes on a particular importance; this is an area of development that requires, today more than ever, particular attention. “In reality, we grow in affective maturity when our hearts adhere to God. Christ needs priests who are mature, virile, capable of cultivating an authentic spiritual paternity. For this to happen, priests need to be honest with themselves, open with their spiritual director and trusting in divine mercy” (Benedict XVI, Speech to priests and religious in the Cathedral of Warsaw [25 May 2006], in L'Osservatore Romano [26-27 May 2006], p. 7). Cf. Pontifical Work for Ecclesiastical Vocations, New Vocations for a New Europe, Final Document of the Congress on Vocations to the Priesthood and to the Consecrated Life in Europe, Rome, 5-10 May 1997, published by the Congregations for Catholic Education, for the Oriental Churches, for Institutes of Consecrated Life and Societies of Apostolic Life (6 January 1998), n. 37. 13Cf. Pastores dabo vobis, n. 45a: AAS 84 (1992), 736. 14Cf. Congregation for Catholic Education, Directives concerning the Preparation of Seminary Formators (4 November 1993), nn. 36 and 57-59; cf. especially Optatam totius, n. 5: AAS 58 (1966), 716-717. 15Pastores dabo vobis, n. 16e: AAS 84 (1992), 682. 16Sacred Congregation for Catholic Education, A Guide to Formation in Priestly Celibacy (11 April 1974), n. 38. 17Cf. Pastores dabo vobis, n. 66c: AAS 84 (1992), 773; Directives concerning the Preparation of Seminary Formators, nn. 57-59. 18Cf. Optatam totius, n. 11: AAS 58 (1966), 720-721. 19Cf. Second Vatican Ecumenical Council, Pastoral Constitution on the Church in the Modern World Gaudium et spes (7 December 1965), n. 10: AAS 58 (1966), 1032-1033. 20To understand these assertions better, it is opportune to refer to the following assertions of Pope John Paul II: “Humans, therefore, carry within themselves the seed of eternal life and the vocation to make transcendent values their own. They, however, remain internally vulnerable and dramatically exposed to the risk of failing in their own vocation. This is due to the resistance and difficulties which they encounter in their earthly existence. These may be found on the conscious level, where moral responsibility is involved, or on the subconscious level, and this may be either in ordinary psychic life or in that which is marked by slight or moderate psychic illnesses that do not impinge substantially on one's freedom to strive after transcendent ideals which have been responsibly chosen” (Address to the Roman Rota [25 January 1988]: AAS 80 [1988], 1181). 21Cf. Ratio fundamentalis institutionis sacerdotalis, n. 39; Congregation for bishops, Directory for the Pastoral Ministry of bishops Apostolorum Successores (22 February 2004), n. 88. 22Cf. Pastores dabo vobis, n. 29d: AAS 84 (1992), 704. 23Cf. Sacred Congregation for Religious and Secular Institutes, Instruction on the Renewal of Formation for Religious Life (6 January 1969), n. 11 § III: AAS 61 (1969), 113. 24Cf. John Paul II: “It will therefore be right to pay attention to the formation of expert psychologists, who, with good scientific qualifications, will also have a sound understanding of the Christian vision of life and of the vocation to the priesthood, so as to provide effective support for the necessary integration of the human and supernatural dimensions” (Speech to the participants at the Plenary Session of the Congregation for Catholic Education [4 February 2002]: AAS 94 [2002], 465). 25Cf. Congregation for Catholic Education, Instruction concerning the Criteria for the Discernment of Vocations with regard to Persons with Homosexual Tendencies in View of their Admission to the Seminary and to Holy Orders (4 November 2005): AAS 97 (2005), 1007-1013. 26Cf. A Guide to Formation in Priestly Celibacy, n. 38. 27Cf. Pastores dabo vobis, n. 48d: AAS 84 (1992), 744. 28Cf. 2 Cor 12, 7-10. 29Cf. C.I.C., canons 1025, 1051 and 1052; Congregation for Divine Worship and the Discipline of the Sacraments, Circular Letter to the Most Reverend Diocesan bishops and other Ordinaries with Canonical Faculties to Admit to Sacred Orders concerning: Scrutinies regarding the Suitability of Candidates for Orders” (10 November 1997): Notitiæ 33 (1997), pp. 507-518. 30Cf. C.I.C., canons 1029, 1031 § 1 and 1041, 1º; Ratio fundamentalis institutionis sacerdotalis, n. 39. 31Cf. Pastores dabo vobis, n. 35g: AAS 84 (1992), 715. 32Ibid., n. 69b: AAS 84 (1992), 778. 33Cf. n. 6 of this document. 34Cf. note n. 20. 35Cf. Pastores dabo vobis, n. 40c: AAS 84 (1992), 725