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CFC MM - East B, Tagaytay City (2026)

28/05/2026

Did you know that many Catholics may not realize they believe in angels just as they recite the Nicene Creed every Sunday? Yes! It’s right up there in its very first article.

The existence of the spiritual, non-corporeal beings that Sacred Scripture usually calls "angels" is a truth of faith (CCC 328). We affirm this in every Mass when we make the profession “I believe in God ... Creator of all things ... visible and invisible.”

The “invisible” creation is the world of angels who are pure spirits unlike us who have physical bodies. However, they can take on human form to deliver God’s message as recorded in both the Old and the New Testament. Note that they may not necessarily be the chubby childlike figures usually depicted in art. Lot, the nephew of Abraham, saw two angels (in human form) who came to S***m after visiting Abraham (Gn 19:1). The mother of Samson described the angel who appeared to her as “a man of God… fearsome indeed” (Jgs 13:6). The women who entered the tomb on Easter Sunday saw a young man clothed in white robe (Mk 16:5). The most prominent one is the angel Gabriel who visited Mary in the Annunciation (Lk 1:26-33).

Augustine of Hippo is cited almost immediately as an authority on the topic of angels. His writing which uses scriptural appearances of angels as main resource is employed in order to answer the question: “who are they?” Speaking of the existence of angels, St. Augustine writes that “we know from our faith that angels exist, and we read of their having appeared to many people. We hold this firmly, and it would be wrong for us to doubt it” (en. Ps. 103.1.15).

The Catechism (CCC 329) cited St. Augustine who said "'Angel' is the name of their office, not of their nature. If you seek the name of their nature, it is 'spirit'; if you seek the name of their office, it is 'angel': from what they are, 'spirit', from what they do, 'angel.'"

This distinction is foundational in understanding their relationship to Christ and to human beings. Angels, from the Greek ἄγγελος (angelos) and “malak” in Aramaic as with the Book of Malachi, translates directly to “messengers”. Generally, the diverse messages and visions which they bring throughout the biblical text are all pointing to one great event: the Incarnation. They are, therefore, properly called Christ’s angels (Mt 16:27), because they are his messengers and heralds. Note that all things in heaven and on earth, the visible and invisible which includes humans and angels, were created for Christ (Col 1:16). Thus, one of Augustine’s most common names for the angels is that of “fellow-citizen” (cives), because we all belong to the City of God who are destined to be in communion with Him, although some of us are still on pilgrimage.

The Church recognizes only 3 archangels as revealed by name in Scriptures – Michael (“one who is like God”), Gabriel (“God is my strength”) and Raphael (“God heals”). This “limitation” is to protect against confusion and doctrinal deviations. It is also to guard against apocryphal speculation. We don’t worship angels but we do venerate them on the same basis that we believe in guardian angels.

The view that all people have guardian angels is found in the Church Fathers, notably in Basil and Jerome, and it is also the view of Thomas Aquinas (Summa Theologiae I:113:4).

When we pray to our guardian angel, we ask for their intercession, just as we ask the saints to pray for us, as well as our friends here on earth. If the prayer of a righteous man in this world “has great power in its effects” (Jas 5:16), how much more the saints, i.e., “the spirits of just men made perfect” in heaven (Heb 12:23), as well as our guardian angels, whom Jesus teaches “always behold the face of my Father who is in heaven”? (Mt 18:10).

Knowing God’s providence in sending His angels to minister to us for our salvation (Heb 1:14), let us take heed of St. Paul’s exhortation to show hospitality to strangers, for in so doing we may be able to entertain angels unawares (Heb 13:2).

26/05/2026

Did you know… Catholics profess belief in angels every single Sunday during the Creed?

But who are angels really—and why does the Church only recognize 3 archangels by name?

🎥 Watch today’s DYK reel

📖 Full reflection drops this Thursday morning.

21/05/2026

Did you know why the Holy Spirit did not come in the form of a dove as in all four gospels’ account of the Baptism of Jesus (Mt 3:16, Mk 1:10, Lk 3:22, Jn 1:32)? We have to look back to what is being celebrated originally on Pentecost to answer these questions.

For us, Pentecost is part of our liturgical calendar celebrating the birth of the Church 50 days after Easter marked by the descent of the Holy Spirit (Acts 2). For Jews, however, it is an agricultural festival of thanksgiving where they offer to God the first fruits of spring harvest 50 days after Passover (Lv 23:15-16). It is also called Shavuot or Feast of Weeks (Ex 34:22, Dt 16:9-10) and is one of three Jewish feasts of pilgrimage. Later, it became a memorial associated by rabbinic tradition with the giving of the Law (Torah) at Mount Sinai (Ex 19-20) – a celebration of the birth of Judaism.

What took place, then, is a theophany – “And Mount Sinai was wrapped in smoke, because the LORD descended upon it in fire; and the smoke of it went up like the smoke of a kiln, and the whole mountain quaked greatly” (Ex 19:18).

Just as the LORD came down in fire to give the Israelites the Old Law, so the Holy Spirit in the New Testament descended upon the apostles in tongues as of fire – not to give the Old Law written on tablets of stone but to give them the New Law in the tablets of their hearts (Heb 8:10). This fulfills the prophecy in Jer 31:33 and also shows the divinity of the Holy Spirit at the same time.

What in the Old Testament was the giving of the written Law, Pentecost now becomes the giving of the life-giving Spirit. Although many often associate it exclusively with “speaking in tongues”, this latter gift (or charism) is only part of the miracle. The true wonder is unity in diversity which is the catholicity or the universality of the Church. The apostles began to preach and people from different regions and languages understood them (Acts 2:8).

Pentecost is a reversal of Babel (Gn 11:1-9). Where God confused the languages due to man’s pride, He used multiple languages at Pentecost for unity of hearts. It put courage on the apostles and emboldened them to come out of hiding to preach God’s word which is not a new doctrine but the eternal truth. It did not change the message. Rather, it transforms the messengers.

Today, we are seeing the Babel of relativism where each person works out to seek their own truth. Words are being robbed of their essence and have become unstable. Without objective truth, a multitude of meanings become applicable so as to give free rein to human passions to pursue their carnal desires.

It is sad to note that some sectors within the Church are even aggressively pushing for the blessing of same-s*x couples. That is a skewed appeal to the words “love”, “mercy” and “reconciliation”. We who go against the tide are at risk from being canceled in the altar of political correctness. However, a faithful follower of Christ should note the classical case of the woman caught in adultery. Christ truly loved the sinner and showed genuine mercy. True reconciliation, however, is seen in His command – “go and sin no more” (Jn 8:11). That requisite is not in a far future but immediate – “from now on”.

Tackling this relevant issue of our time is not obsessing on “sins below the belt” as some have framed it. Note that Israel's sin of idolatry involved consumption of food sacrificed to idols and indulgence in pagan cult of temple prostitution. Temptation usually comes bundled with s*x, power and money. We are calling out the push towards same s*x union as an issue of rebellion by subterfuge. The blessing given during the Mass is sufficient to the two individuals as far as blessing is concerned. To insist on being blessed as a couple is stretching and is something the Church cannot do as it will be blessing what is sin. What’s needed is to put a stop to it and to “sin no more”.

The Holy Spirit came in tongues of fire on Pentecost to empower each and everyone to stand and preach the truth. As it was with the apostles so it is with us. The message is still the same – God is merciful and just.

19/05/2026

Did you know may dahilan kung bakit apoy—not dove—ang ginamit sa Pentecost? 🔥

It’s not random… it’s deeply connected to the Old Testament—and to our mission today.

Curious what it really means?

🎥 Watch today’s DYK reel

📖 Full reflection drops this Thursday morning

14/05/2026

Did you know that St. Thomas Aquinas gave three main effects of Christ’s Ascension on our salvation in his Summa Theologiae? These can be summed as (1) to prepare our way (2) to intercede for us (3) to send us gifts of grace.

First, think of what was told the apostles in the Upper Room and realize that Christ fulfilled his promise of going to the Father’s house to prepare a place for them (Jn 14:2). By ascending with a glorified human body, he assured them that human nature can enter heaven – “where I am, you may be also" (Jn 14:3).

This is also foreshadowed in the triumphant entry of all souls stuck in Hades since the fall of Adam. Before Christ ascended, he also descended into the lower parts of the earth (Eph 4:8-10, 1 Pt 3:18-20, 1 Pt 4:6). While His body lay in the tomb, Jesus descended into the underworld to bring tidings of salvation to the righteous souls held in captivity. Those patient souls are finally brought into heaven together with their Savior’s ascension. We too are given the assurance of eternal life, provided we remain faithful to Him.

The second point is something that is often overlooked. Jesus’ Ascension is the climax of the Paschal Mystery where he is enthroned at the right hand of the Father and is continually interceding for us. The Sacrifice of Christ started with the Last Supper where he pours out his body and blood under the appearance of bread and wine. It climaxed at Calvary where his body and blood were poured out physically but Christ’s work of salvation did not end with Calvary. At his Resurrection and Ascension, Jesus took his body that was crucified and risen but still has the wounds just as how St. John described him – a Lamb standing as though it had been slain (Rv 5:6). Jesus brings that body into the heavenly sanctuary where he offers himself as a sacrifice to the Father (Heb 9:11-12,24-25) in eternity (Heb 7:23-25). In effect, Jesus fulfilled the Passover sacrifice of the Lamb of God on earth and the High Priest’s Day of Atonement offering in heaven.

Christ ascended bodily and became a perpetual atonement for our sins which fights off the perpetual accusations of Satan against man before God (Rv 12:10). He is our high priest who efficaciously intercedes for us for all time (Rom 8:33-34). With his wounds of love, the Son of God continues to make satisfaction to the Father on behalf of sinners everywhere.

The Catechism accurately quoted Scriptures to explain these in CCC 662:
The lifting up of Jesus on the cross signifies and announces his lifting up by his Ascension into heaven, and indeed begins it. Jesus Christ, the one priest of the new and eternal Covenant, "entered, not into a sanctuary made by human hands... but into heaven itself, now to appear in the presence of God on our behalf." There Christ permanently exercises his priesthood, for he "always lives to make intercession" for "those who draw near to God through him". As "high priest of the good things to come" he is the center and the principal actor of the liturgy that honors the Father in heaven.

Third, Aquinas states that Jesus ascended to fill all things (Eph 4:10). He is enthroned at the right hand of God and he continually give gifts that enable us in faith, hope, and charity (1 Cor 13:13). Christ’s Ascension aids in (1) increasing our faith to believe in things unseen (2) uplifting our hope to trust that we will reach heaven (3) directing our love toward heavenly rather than earthly things.

Jesus ascended into heaven and is seated at the right hand of the Father where he is interceding for us. He will be coming back. In the meantime, he expects us to bear witness and make disciples. Let us be vigilant.

14/05/2026

Mga kapatid, gentle reminder po for everyone. 🙏

As we continue to journey together through our Mensa Christi retreat experience, let us help protect the sacredness of the sharings and encounters that took place during the sessions.

Some testimonies and moments shared were deeply personal and were meant to be received with respect, prayer, and confidentiality.

We kindly ask everyone to refrain from posting videos, session footage, or testimonies online in adherence to our Data Privacy reminder.

Maraming salamat po for helping us keep the Lord’s table a safe, respectful, and prayerful space for all.

12/05/2026

Did you know Christ’s Ascension is not just about Him going to heaven?

It actually affects your salvation right now—in three powerful ways.

What are they… and why do they matter?

🎥 Watch today’s DYK reel

📖 Full reflection drops this Thursday morning

07/05/2026

Did you know that infallibility does not mean the pope is sinless or impeccable? It has nothing to do with his character nor does it mean he will always say the right thing at the right time. Neither does it mean individual bishops or groups of bishops or one pope or all popes can never make mistakes or teach error. It does not give divine power to the pope. It does not even mean that the pope cannot be condemned as a heretic. All these are usual reflections of non-Catholic misconceptions but there are also Catholics who are unsure of what infallibility really is.

Think about it… with the Holy Spirit descending upon the apostles and believers on Pentecost, appearing as tongues of fire that rested on each of them (Acts 2:1-4) and considering that at a much later date the place of gathering shook after the apostles prayed (Acts 4:31), what then should hold back against our powerful and loving God from protecting His Church against error?

Simply put, infallibility is a negative charism where the Holy Spirit prevents the Church from formally teaching error by way of solemn declaration on matters of faith and morals – whether by the pope or by the bishops in union with him. This is not a doctrine that suddenly appeared in Church teaching but a doctrine that was implicit in the early Church with biblical basis. We can even say that it is generally implied in the Apostles’ Creed where it says “I believe in the Holy Spirit, the holy catholic Church.” The Nicene Creed is more detailed – “I believe in one, holy, catholic and apostolic Church”.

The Church is “one” as Christ is her builder (Mt 16:18-19) where the pope as successor of Peter maintains the unity of faith in her doctrines. It is “holy” not because the pope and the bishops are holy but it is the Holy Spirit that keeps the Church’s teachings holy and free from error (Jn 14:26). It is “catholic” (or universal) as its doctrines are binding to all Christians. It is “apostolic” as Christ founded it upon Peter and the apostles together with the prophets (Eph 2:19-22).

We are not saying the Church knows all things. It is by the will of God that the Church will always be preserved from error in passing on the purity of the apostles’ teachings. Thus, St. Paul speaks of the Church as the “household of God which is the pillar and bulwark of the truth” (1 Tim 3:15). The Lord also said “he who hears you hears me” (Lk 10:16). This Church that Christ built was given the promise that the gates of hell could not prevail upon her. That promise of perpetuity includes infallibility as seen in the granting of the power to bind and loose (Mt 16:19, Mt 18:18).

CCC 888-892 explains infallibility with regards the Teaching Office (or the Magisterium). A definition of the infallibility of the pope can also be found in chapter 4 of Pastor Aeternus (the Dogmatic Constitution of Vatican I):
“It is a divinely revealed dogma that the Roman Pontiff, when he speaks ex cathedra – that is, when, acting in the office of shepherd and teacher of all Christians, he defines by virtue of his supreme apostolic authority, doctrine, concerning faith or morals, to be held by the universal Church – possesses through the divine assistance promised to him in the person of St. Peter the infallibility with which the divine Redeemer willed his Church to be endowed in defining doctrines concerning faith or morals, and that definitions of the Roman Pontiff are therefore irreformable because of their nature, and not because of the agreement of the Church.”

It means the pope exercises infallibility only from the chair of Peter (ex cathedra) as Supreme Pastor of the Church when he definitively and solemnly proclaims a doctrine on faith and morals to be held by all the faithful. He’s not writing new Scripture nor is he adding to what were revealed to the apostles. He’s only clarifying and formally proclaiming things that are already in what have been revealed that are held by the Early Church as can be seen in the attestations of the Church Fathers. Notable among them is St. Augustine’s remark “Rome has spoken; the case is concluded” (Sermons 131, 10). This formalization of teachings is almost always in response to challenges posed by heresies of the time.

Infallibility, however, is not for the pope alone. Bishops may exercise infallibility as a collegiate body in doctrinal unity with the pope in an ecumenical council or when they are scattered worldwide but maintain communion with the pope in solemnly teaching doctrine as true and to be held definitively.

Infallibility applies only to solemn, official teachings on faith and morals, not to disciplinary decisions or even to unofficial comments on faith and morals. Example of the latter are the in-flight interviews of recent popes. A pope’s private theological opinions are not infallible; only what he solemnly defines is considered to be infallible teaching.

Knowing all of these, can the Pope err? Yes, he may and he can. Infallibility is not impeccability. Can Catholics in good conscience disagree with what the Pope says? Yes, but only on matters not defined as infallible such as political opinions or even administrative decisions. However, they must give "religious submission of intellect and will" to his authoritative teachings, even if not ex cathedra. Disagreement or even dissent requires respect, informed study, and avoiding schism.

At the end of the day, with what’s unfolding in the world stage, we ought to pray for humility, guidance and protection – for us, for all concerned, and for the Church.

05/05/2026

Did you know… infallibility is one of the most misunderstood teachings of the Church?

Hindi ito tungkol sa pagiging perfect ng Pope—pero may mas malalim na ibig sabihin.

Curious what it really means?

🎥 Watch today’s DYK reel

📖 Full explanation this Thursday morning

30/04/2026

In our SMCT Talk No. 2 on The Creeds, we used the Apostles’ Creed as indicated in CCC 196. We were made aware that as “I Believe” pertains to baptismal faith contained in the Apostles’ Creed, “We Believe” refers to the Nicene Creed which is a more detailed confession of faith that condemned the A***n heresy.

Did you know that there’s one word which came out of the Council of Nicaea that made a lot of difference? The Nicene Creed in earlier English translation has it as “One in Being”. Current English liturgy uses the word “consubstantial” from the Latin consubstantialis and Greek homoousios.

This one word packs a lot of punch that retired Bishop Arius of Alexandria in Egypt from singing “there was a time when the Son was not”. That was sung to assert that the Son did not exist at one point in time. The A***n heretics believe that Jesus is only of “similar substance” as the Father (homoiousios in Greek). It means Jesus is divine but was created by the Father. Catholics, however, believe that Jesus is “same in substance” or “same in essence” as the Father (homoousios in Greek).

Note the difference in spelling of the two words is just the letter “i” – iota in Greek. Some think that this is the origin of the expression “not one iota of difference” as an expression of sameness.

A***nism was a huge problem for the Church as it had many believers, including bishops. Its spread caused disputes and disorders that prompted Constantine to call the bishops of the civilized world to settle the theological issue at the First Ecumenical Council of Nicaea in 325. This is the first time the Church really delved into Christology in an official and systematic way as a result of a serious need to respond to heresy. The fathers of Nicaea issued their Creed precisely to insist on the three Persons in one substance in the Trinity and on the divinity of Christ who is “begotten of the Father before all ages”. What it decided against Arius and his adherents was that the Son was himself God, was therefore eternal, and hence that there never was a time when he was not. There was a consensus of 318 bishops on the person of Christ. All except two assented to the creed that was developed. The heresy was condemned and those two were banished with Arius by order of the emperor.

Heresies still abound in our time. A***nism which originally denied Christ’s full divinity seems to have made a comeback today in modified form. Fringe denominations like the Mormons (Church of Jesus Christ of Latter Day Saints), Jehovah’s Witnesses, Iglesia ni Kristo (kay Manalo), and other Unitarians deny the divinity of Christ.

True Christians, however, have nothing to fear. For at least 1500 years, the Church is Catholic with faith in Jesus Christ who is consubstantial with the Father. Take comfort in Christ’s assurance to the Church He built that the gates of Hades will not prevail (Mt 16:18). Heresies are sure to come within our midst just as St. John, referring to the Gnostics, told his flock that antichrists are already among them (1 Jn 2:19). In fact, he described these people as “not of us” for if they are of us they would have continued with us (1 Jn 2:20).

We give our assent to what the Church believes the moment we say “I believe”. Our “Amen” to the Creed is a commitment that we will stake our lives on these truths. We are called to be vigilant for our Adversary, the Devil, is on the prowl (1 Pt 5:8).

28/04/2026

Did you know one word in the Nicene Creed defended the divinity of Christ?

Just one letter separated truth from heresy—and the Church stood firm.

What is that word… and why does it matter today?

🎥 Watch today’s DYK reel
📖 Full explanation this Thursday morning

CFC MM - East B

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