Is Peter the Rock?

(click title Source)
for several research I made online this is the best answer so far I come across with and i am sharing it with you.

The question as to whether the rock of Matthew 16:18 on which the Lord Jesus Christ declares He will build His Church is to be identified with Saint Peter the Apostle has certainly generated a great deal of debate, disagreement, and argumentation. There are three fundamental perspectives: (1) the rock is Saint Peter the Apostle, (2) the rock is the Lord Jesus Christ, Saint Peter being a 'stone', and (3) the rock is the confession of Saint Peter. It is doubtful whether anything new can be added to any discussion of this issue, but it is hoped that an historical overview of the issue will be beneficial.

In the opinion of this writer, the discussion is frequently focused too narrowly on verse 18 and sometimes on verse 19. The narrow focus is probably advantageous to papal apologists seeking to prove the importance of Saint Peter. However, based upon the principle that unclear passages of Holy Scripture should be clarified and illumined by other passages of Holy Scripture — that the larger context should be used — let us examine the entire pericope, verses 13-23:

13 And Jesus coming into the parts of Caesarea of Philippi, He was questioning His disciples saying, Who do men say that I be, the Son of Man? 14 And they said, Some, on the one hand, John the Baptist, but others Elijah, still others Jeremiah or one of the Prophets.

15 He to them, But who do you say Me to be? 16 And answering, Simon Πέτρος said, You are the Christ, the Son of the Living God.

17 And answering, Jesus said to him, Blessed are you Simon Bar-Jonah because flesh and blood did not reveal this to you, but My Father in the Heavens. 18 And I also to you say that you are Πέτρος and on this πέτρᾳ I will build My Church, and the gates of Hades will not have power over it. 19 And I will give you (singular) the keys of the Reign of the Heavens, and whatever you bind on the earth must have been bound in the Heavens, and whatever you loose on the earth must have been loosed in the Heavens. 20 Then He ordered His disciples that no one should they tell that He is Jesus the Christ.

21 From then began Jesus to show to His disciples that it is necessary for Him to go off to Jerusalem and many things to suffer from the elders and chief priests and scribes and to be killed and on the third day to be raised.

22 And taking Him aside, Πέτρος began to rebuke Him, saying, Grace to You, Lord, this shall not happen to You.

23 But He turning said to Πέτρῳ Go away behind Me, Satan! A scandal to Me you are, because you are not mindful of the things of God, but the things of men.

When one considers the entire passage, the synonymous parallelism so common to Jewish writings becomes apparent. The most obvious parallels are verses 13 & 15 (Who do men say that I be? versus But who do you say Me to be?)and verses 14 & 16 (Some ... John the Baptist ... Elijah ... Jeremiah or one of the Prophets versus the Christ, the Son of the Living God). But there is another important parallel present: verses 17 & 23. The former is the Lord Jesus Christ's declaration that Saint Peter's recognition that He was the Christ, the Son of the Living God came from God the Father. Saint Peter is declared blessed because he was turned towards God. This orientation towards God was what permitted his spiritual senses (his nous) to receive this revelation since he who is of God hears God's words [John 8:47]. This verse is paralleled by the Lord Jesus Christ's declaration that Saint Peter is Satan and a scandal because he was turned away from God. It was Saint Peter's orientation away from God that caused him to rebuke the Lord Jesus Christ. This is reinforced by the next verse: Then Jesus said to His disciples, If anyone desires to follow Me, let him deny himself and let him take up his cross and let him follow me.

It seems clear from this last parallelism that Saint Peter's status is dependent upon whether his orientation is towards, or away from, God. Whilst oriented towards God, he is blessed, but when oriented away from God, he is Satan and a scandal. It also seems clear that if Saint Peter's status is that of Satan and a scandal he cannot be the foundation upon which the Church is built. This parallelism thus provides strong support for the perspective that the rock of Matthew 16:18 is Saint Peter's confession.

Let us now proceed to an examination of the text itself. We will limit this to verses 18 and 19, the verses on which papal apologists focus.

Matthew 16:18

κἀγὼ

δέ

σοι

λέγω

ὅτι

οὺ

εἶ

Πέτρος

καὶ

ἐπὶ

ταύτῃ

τῇ

πέτρᾳ

and-I

and

to you (sing.)

I-say

that

you (sing.)

you-are

Peter (a) stone

and

on

this (here)

—

rock

οἰκοδομήσω	μου	τὴν	ἐκκλησίαν	καὶ	ᾄδου	καὶ	πύοὐ	κατισχύσουσιν	αὐτῆς
I will build	my	—	Church (assembly)	and	gates	of Hades	not	they-will-be-stronger prevail	than-her

Matthew 16:19

καὶ	δώσω	σοι	τὰς	κλεῖς	τῆς	βασιλείας	τῶν	οὐρανῶν	καὶ	ὅ ἐὰν
and	I-will-give	to-you (sing.)	the	keys	of-the	reign (kingdom)	of-the	of-heavens	and	what ever (or whoever)

δήσῃς	ἐπὶ	τῆς	γῆς	ἔσται	δεδεμένον	ἐν	τοῖς	οὐρανοῖς	καὶ
you-might-bind	on	on-the	earth	it-will it must	have-been-bound	in	in-the	in-heavens	and

ὅ ἐὰν	λὺσῃς	ἐπὶ	τῆς	γῆς	ἔσται	λελυμένον	ἐν	τοῖς	οὐρανοῖς
what ever (or whoever)	you-release	on	on-the	earth	it-will it must	have-been-released	in	in-the	in-heavens

The combination of the future tense ἔσται with the perfect passive participles δεδεμένον and λελυμένον creates a grammatical context called periphrasis which conveys a sense of requirement or necessity. A more direct expression, using a future-perfect-passive form does not convey the indispensable necessity for a preceding action to have taken place in order for the subsequent action to occur.

St. Jerome, when translating the Greek to Latin, rendered the verbal form word by word rather than as a periphrasis. Rather than translating it as erit ligandum (which would have been more accurate), he used erit ligatum. Thus, the Latin translation used by papal Christians has been the equivalent of whatever you bind on earth will have been bound in Heaven. The Greek is more forceful, more like whatever you bind on earth must have been bound in Heaven. (The same construction applies to Matthew 18:18 and to the Our Father which asks us to pray that the Father's will be done, as in Heaven, so also on earth.) It is important to remember that, according to the principle of the ancients, the higher determines the lower, not vice versa. Thus, Heaven does not follow the earth, rather the earth should follow Heaven.

A more subtle point of grammar and vocabulary which pertains to the above passage is that in Greek, the use of the demonstrative pronoun this ( ταύτῃ ) refers to the object closest to the speaker rather than the object previously referenced by the speaker as is common in English. In other words, the Greek ( ταύτῃ ) means this (here) rather than this (which was previously referenced).

(My thanks to the linguist Fr. James [Silver] of Drew University for his work which underlies the above explanation.) Fr. James's proposed translation with special care for the contextual nuances of the Hebraic waw which underlies the καὶ, for Matthew 16:18-19 is

So I tell you, then, that you are a stone, but I will build My Church on this rock, and the gates of Haides will not overpower it. Still, I will give you the keys of the Kingdom of Heaven, but whatever you might bind on earth must have been bound in Heaven, and whatever you might release on earth must have been released in Heaven.

The stone versus rock difference is, of course, frequently cited against papal apologists. The latter counter with the claim that the Lord Jesus Christ spoke Aramaic and that the same word — ke'pha' — would have been spoken by the Lord for both Πέτρος and πέτρᾳ. This writer is uncomfortable with such a claim, believing it to be the equivalent of those who, through speculative reasoning, assume there must be a Q (short for quelle, meaning source) document behind the Gospels of Saint Matthew and Saint Luke and attempt to re-create the assumed document, and then proceed to give it precedence because of the original assumption that it is more ancient. Although tradition maintains that the Gospel of Saint Matthew was originally written in a Hebraic language, we have no other evidence, just as we have no evidence of the existence of a Q document. Just as those who would give precedence to a Q document must ignore the fact that it is the Gospels of Saint Matthew and Saint Luke which came to be recognised as canonical Scripture, so too, those who would give precedence to an assumed Aramaic text must ignore the fact that it is in Greek that the Gospel of Saint Matthew was recognised to be Holy Scripture.

The papal apologists' argument that ke'pha' underlies both Πέτρος and πέτρᾳ also ignores the fact that Aramaic has words other than ke'pha' to refer to rocks and stones (e.g. shu'a' ) and it ignores the fact that if Saint Matthew had desired to write that the Church would be built on the Apostle Peter, he could have phrased it more explicitly. The papal apologists' argument also misapplies English's use of the demonstrative pronoun to the Greek language, assuming that this refers to the noun previously referenced (Peter) when it refers to the subject closest to the speaker (in this case the Lord Jesus Himself) — it is quite possible that as the Lord Jesus Christ spoken the words, on this rock, He gestured to Himself.

If Saint Matthew had written and on you, Peter, I will build, or and on your confession, Peter, I will build, or on the Rock which is Me, I will build with you the stone there would be no grounds for debate. But since he did not, we need to rely on other passages from Holy Scripture to help us understand this passage.

Throughout the Old Testament, most references to rock or stone simply refer to the common object studied by geologists. The Septuagint text rarely uses rock or stone in any other way, however the Masoretic text frequently calls God a rock or the rock. Almost every place the Masoretic uses rock in this way, the Septuagint explicitly refers to God. The following table examines these passages.

MASORETIC	Verse		SEPTUAGINT
He is the Rock, His work is perfect; For all His ways are justice, A God of truth and without injustice; Righteous and upright is He.	Deut 32:4		He is God, His works are true; And all His ways are justice, A faithful God and without injustice; Righteous and holy is the Lord.
...Then he forsook God who made him, and scornfully esteemed to Rock of his salvation.	Deut 32:15		... then he forsook God who made him, and stood back from God his Saviour.
Of the Rock who begot you, you are unmindful, And have forgotten the God who fathered you.	Deut 32:18		You abandoned the God who begot you, and have forgotten the God who nourished you.
How could one chase a thousand, And two put ten thousand to flight, Unless their Rock had sold them, And the LORD had surrendered them?	Deut 32:30		How should one chase a thousand, and two put ten thousands to flight, Unless God had sold them, And the Lord had surrendered them?
For their rock is not like our Rock, Even our enemies themselves being judges.	Deut 32:31		For our God is not like their gods, But our enemies are foolish.
He will say: 'Where are their gods, The rock in which they sought refuge?	Deut 32:37		The Lord said, Where are their gods in which they trusted?
No one is holy like the LORD, For there is none besides You, Nor is there any rock like our God.	1 Samuel 2:2	1 Kingdom 2:2	Because no one is holy like the Lord, No one is righteous like our God; No one is holy but You.
And he said: "The LORD is my rock and my fortress and my deliverer;	2 Samuel 22:2	2 Kingdom 22:2	And the song was thus: O Lord, my rock, and my fortress, and my deliverer,
For who is God, except the LORD? And who is a rock, except our God?	2 Samuel 22:32	2 Kingdom 22:32	Who is strong, but the Lord? and who will be a Creator except our God?
"The LORD lives! Blessed be my Rock! Let God be exalted, The Rock of my salvation!	2 Samuel 22:47	2 Kingdom 22:47	The Lord lives, and blessed be my guardian, and my God, my strong keeper, shall be exalted.
The God of Israel said, The Rock of Israel spoke to me: He who rules over man must be just, Ruling in the fear of God.	2 Samuel 23:3	2 Kingdom 23:3	The God of Israel says, A watchman out of Israel spoke to me a parable; I said among men, How will ye strengthen the fear of the anointed?
The LORD is my rock and my fortress and my deliverer; My God, my strength, in whom I will trust; My shield and the horn of my salvation, my stronghold	Ps 18:2	Ps 17:1	I will love Thee, O Lord, my strength; the Lord is my foundation, and my refuge, and my deliverer.
For who is God, except the LORD? And who is a rock, except our God?	Ps 18:31	Ps 17:31	For who is god, save the Lord? And who is god, save our God?
The LORD lives! Blessed be my Rock! Let the God of my salvation be exalted.	Ps 18:46	Ps 17:47	The Lord liveth, and blessed is my God, and let the God of my salvation be exalted.
To You I will cry, O LORD my Rock: Do not be silent to me, Lest, if You are silent to me, I become like those who go down to the pit.	Ps 28:1	Ps 27:1	Unto Thee, O Lord, will I cry; O my God, be not silent unto me, lest, if Thou be silent to me, I become like them that go down into the pit.
Bow down Your ear to me, Deliver me speedily; Be my rock of refuge, A fortress of defense to save me.	Ps 31:2	Ps 30:2	Bow down Thine ear unto me, make haste to rescue me, be Thou unto me a God to defend me and a house of refuge to save me.
For You are my rock and my fortress; Therefore, for Your name's sake, Lead me and guide me.	Ps 31:3	Ps 30:3	For my strength and my refuge art Thou, and for Thy name's sake wilt Thou guide me and nourish me.
I will say to God my Rock, "Why have You forgotten me? Why do I go mourning because of the oppression of the enemy?	Ps 42:9	Ps 41:10	I will say unto God: Thou art my helper. Why hast Thou forgotten me? And wherefore go I with downcast face whilst mine enemy afflicteth me?
He only is my rock and my salvation; He is my defense; I shall not be greatly moved.	Ps 62:2	Ps 61:2	For He is my God, my saviour and my helper, and I shall be shaken no more.
He only is my rock and my salvation; He is my defense; I shall not be moved.	Ps 62:6	Ps 61:6	For He is my God, my saviour and my helper, and I shall not be moved from hence.
God is my salvation and my glory; The rock of my strength, And my refuge, is in God.	Ps 62:7	Ps 61:7	In God is my salvation and my glory; He is the God of my help, and my hope is in God.
Be my strong refuge, To which I may resort continually; You have given the commandment to save me, For You are my rock and my fortress	Ps 71:3	Ps 70:2	Be Thou unto me a God that is my defender and a place of strength that Thou mayest save me, for Thou art my foundation and refuge.
Then they remembered that God was their rock, And the Most High God their Redeemer	Ps 78:35	Ps 77:38	And they remembered that God is their helper, and that God the Most High is their redeemer.
He shall cry to Me, You are my Father, My God, and the rock of my salvation.	Ps 89:26	Ps 88:25	He shall call upon Me and shall say: My Father art Thou, my God, and the helper of my salvation.
To declare that the LORD is upright; He is my rock, and there is no unrighteousness in Him.	Ps 92:15	Ps 91:13	They shall still increase in a ripe old age, and happy shall they be to proclaim that upright is the Lord our God, and there is no unrighteousness in Him.
But the LORD has been my defense, And my God the rock of my refuge.	Ps 94:22	Ps 93:22	Yea, the Lord is become my refuge, and my God the helper of my hope.
O come, let us sing to the LORD! Let us shout joyfully to the Rock of our salvation.	Ps 95:1	Ps 94:1	Come let us rejoice in the Lord, let us shout with jubilation unto God our Saviour.
Blessed be the LORD my Rock, Who trains my hands for war, And my fingers for battle	Ps 144:1	Ps 143:1	Blessed is the Lord my God, Who teacheth my hands for battle and my fingers for war.
He will be as a sanctuary, But a stone of stumbling and a rock of offense To both the houses of Israel, As a trap and a snare to the inhabitants of Jerusalem.	Isa 8:14		And if thou shalt trust in him, he shall be to thee for a sanctuary; and ye shall not come against him as against a stumbling-stone, neither as against the falling of a rock; but the houses of Jacob are in a snare, and the dwellers in Jerusalem in a pit.
Because you have forgotten the God of your salvation, And have not been mindful of the Rock of your stronghold, Therefore you will plant pleasant plants And set out foreign seedlings;	Isa 17:10		Because thou hast forsaken God thy Saviour, and hast not been mindful of the Lord thy helper; therefore shalt thou plant a false plant, and a false seed.
Do not fear, nor be afraid; Have I not told you from that time, and declared it? You are My witnesses. Is there a God beside Me? Indeed there is no other Rock; I know not one.	Isa 44:7		Hide not yourselves, nor go astray: have ye not heard from the beginning, and have not I told you? ye are witnesses if there is a God beside me.
Listen to Me, you who follow after righteousness, You who seek the LORD: Look to the rock from which you were hewn, And to the hole of the pit from which you were dug.	Isa 51:1		Hearken to me, ye that follow after righteousness, and seek the Lord: look to the solid rock, which ye have hewn, and to the hole of the pit which ye have dug.

From this examination of Old Testament passages, we can see the label rock is never applied to any person other than God. Indeed, there seems to be a consensus amongst Orthodox Christians, Protestants, and Papal Christians that there are no instances in the Old Testament where a human person is labelled Rock. With the exception of Matt 16:18, there is also consensus that there are no New Testament passages where a human person is named Rock. Therefore, the principle of interpreting unclear passages by other passages provides no support for the idea that the rock of Matt 16:18 is the Apostle Peter.

Papal apologists often argue that their belief that Peter was renamed Rock by the Lord Jesus Christ was so important that it was a unique event — found only in Matt 16:18. Although this argument begs the question, it must be allowed as a possibility — but history needs to be examined to find if such an interpretation has universality, antiquity, and consent in the Church. In other words, can it be established that such a belief existed in all regions (not limited to a particular area), can be found extant from the earliest years (not something invented centuries after Pentecost), and not attacked as inconsistent with the Apostolic Faith?

Saint Ignatius of Antioch, Epistle to the Philadelphians

[Chapter 9] The Comforter is holy, and the Word is holy, the Son of the Father, by whom He made all things, and exercises a providence over them all. This is the Way which leads to the Father, the Rock, the Defence, the Key, the Shepherd, the Sacrifice, the Door of knowledge, through which have entered Abraham, and Isaac, and Jacob, Moses and all the company of the prophets, and these pillars of the world, the apostles, and the spouse of Christ, on whose account He poured out His own blood, as her marriage portion, that He might redeem her.

Clearly the Lord Jesus Christ is here identified as the Rock.

Saint Justin Martyr, Second Apology

[Chapter 113] For I have shown that Christ was proclaimed by the prophets in parables a Stone and a Rock.

[Chapter 114] And our hearts are thus circumcised from evil, so that we are happy to die for the name of the good Rock, which causes living water to burst forth for the hearts of those who by Him have loved the Father of all, and which gives those who are willing to drink of the water of life.

Saint Justin Martyr also identifies Rock as representing the Lord Jesus Christ.

Shepherd of Hermas:

[Parable 9, Chapter 12] First of all, sir, I said, explain this to me: What is the meaning of the rock and the gate? This rock, he answered, and this gate are the Son of God.

The author of this work clearly identifies the Lord Jesus Christ as rock.

Tertullian: An Answer to the Jews

[Chapter 9] For, because Jesus Christ was to introduce the second people (which is composed of us nations, lingering deserted in the world aforetime into the land of promise, flowing with milk and honey (that is, into the possession of eternal life, than which nought is sweeter); and this had to come about, not through Moses (that is, not through the Law's discipline), but through Joshua (that is, through the new law's grace), after our circumcision with a knife of rock (that is, with Christ's precepts, for Christ is in many ways and figures predicted as a rock; therefore the man who was being prepared to act as images of this sacrament was inaugurated under the figure of the Lord's name, even so as to be named Jesus.

Tertullian: The Prescription Against Heretics

Was anything withheld from the knowledge of Peter, who is called the rock on which the church should be built, who also obtained the keys of the kingdom of heaven, with the power of loosing and binding in heaven and on earth?

Tertullian: Five Books Against Marcion

[Book 4, Chapter 13] Again, He changes the name of Simon to Peter, inasmuch as the Creator also altered the names of Abram, and Sarai, and Oshea, by calling the latter Joshua, and adding a syllable to each of the former. But why Peter? If it was because of the vigour of his faith, there were many solid materials which might lend a name from their strength. Was it because Christ was both a rock and a stone? For we read of His being placed for a stone of stumbling and for a rock of offence. I omit the rest of the passage. Therefore He would fain impart to the dearest of His disciples a name which was suggested by one of His own especial designations in figure; because it was, I suppose, more peculiarly fit than a name which might have been derived from no figurative description of Himself.

[Book 5, Chapter 5] The very stumbling-block which he declares Christ to be to the Jews, points unmistakeably to the Creator's prophecy respecting Him, when by Isaiah He says: Behold I lay in Sion a stone of stumbling and a rock of offence. This rock or stone is Christ. This stumbling-stone Marcion retains still.

Tertullian: On Modesty

[Chapter 21] If, because the Lord has said to Peter, Upon this rock will I build My Church, to thee have I given the keys of the heavenly kingdom; or, Whatsoever thou shall have bound or loosed in earth, shall be bound or loosed in the heavens, you therefore presume that the power of binding and loosing has derived to you, that is, to every Church akin to Peter, what sort of man are you, subverting and wholly changing the manifest intention of the Lord, conferring (as that intention did) this (gift) personally upon Peter? On thee, He says, will I build My Church; and, I will give to thee the keys, not to the Church; and, Whatsoever thou shall have based or bound, not what they shall have loosed or bound.

The first two extracts are from works written during Tertullian's Orthodox Catholic period (i.e. before joining the Montanist heresy). The knife of rock refers to Joshua 5:3 and 24:30 (LXX). His statement that the Lord Jesus Christ was in many ways and figures predicted as a rock is quite explicit. Yet, he does identify the rock as Peter. The third and fourth extracts are taken from a work written during Tertullian's so-called semi-Montanist period. One suggests that the Apostle is given his name change because of his faith, the other clearly identifies Christ as the rock. The final extract, taken from a work written when he was a Montanist, explicitly identifies rock and Peter, yet also explicitly denies that the promise is conveyed to the successors of Peter. In all, because of his heresy and lack of a clear and definitive statement on the meaning of rock, Tertullian is not a useful source.

Cyprian: Epistles

[15:4] For what do you ask from the Lord's mercy which you do not deserve to obtain? — you who have thus observed the Lord's commands, who have maintained the Gospel discipline with the simple vigour of your faith, who, with the glory of your virtue uncorrupted, have stood bravely by the Lord's commands, and by His apostles, and have confirmed the wavering faith of many by the truth of your martyrdom? Truly, Gospel witnesses, and truly, Christ's martyrs, resting upon His roots, founded with strong foundation upon the Rock, you have joined discipline with virtue, you have brought others to the fear of God, you have made your martyrdoms, examples.

[26:1] Our Lord, whose precepts and admonitions we ought to observe, describing the honour of a bishop and the order of His Church, speaks in the Gospel, and says to Peter: I say unto thee, That thou art Peter, and upon this rock will I build my Church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shall loose on earth shall be loosed in heaven. Thence, through the changes of times and successions, the ordering of bishops and the plan of the Church flow onwards; so that the Church is founded upon the bishops, and every act of the Church is controlled by these same rulers.

[62:8] If they shall thirst, he says, He shall lead them through the deserts, shall bring forth water for them out of the rock; the rock shall be cloven, and the water shall flow, and my people shall drink; which is fulfilled in the Gospel, when Christ, who is the Rock, is cloven by a stroke of the spear in His passion; who also, admonishing what was before announced by the prophet, cries and says, If any man thirst, let him come and drink. He that believeth on me, as the Scripture saith, out of his belly shall flow rivers of living water.

The first and third of these passages clearly identify the rock as the Lord Jesus Christ. The middle passage, quoting the passage from Matthew, appears to identify all bishops as the rock inasmuch as it declares that the Church is founded upon the bishops.

The next passage to consider is Saint Cyprian's The Unity of the Catholic Church. Often cited by papal apologists, this work exists in two versions. Here is papal scholar William A. Jurgens' comment on Saint Cyprian's work in his three-volume compendium The Faith of the Early Fathers:

Chapter four of the work is extant in two recensions, the one with so-called additions having generally been regarded as an interpolated version until in 1902 Dom Chapman established the fact that both are from the pen of Cyprian himself. In Chapman's view the edition having the word and other expressions interpretable as referring to Roman primacy was a re-working of the original, made by Cyprian himself, rather than a maliciously interpolated version. His theory is now very generally accepted, with one important difference, however, that the version with the so-called primacy additions is to be regarded as Cyprian's original, while the version without those phrases is regarded as Cyprian's own re-casting of the work. Cyprian's revised version, his second edition, is actually the longer; but it has omitted those phrases of the original version which were extremely favorable to the Roman claims of primacy.

According to this latter view, Cyprian's choice of words in the original form of the work would have been read in Rome as recognition of the universal authority over the whole Church, which Rome claimed. Cyprian, indeed, recognized that the Bishop of Rome held some kind of a special and primatial position; but he had not thought of it as implying a universal jurisdiction. Bévenot puts the matter very succinctly in the introduction to his translation of the work in question, Vol. 25 of the series Ancient Christian Writers, pp. 7-8:

At Rome, where there were no doubts about its Bishop's authority over the whole Church, Cyprian's original text could not fail to be read as recognition of that fact. If in the course of the baptismal controversy this was, as it were, thrown in his teeth, he will have exclaimed, quite truthfully: But I never meant that! — and so he toned it down in his revised version. He did not, then, repudiate what he had formerly held. He had never held that the Pope possessed universal jurisdiction. But he had never denied it either; in truth he had never asked himself the question where the final authority in the Church might be . . . If the foregoing reconstruction is correct, we have in Cyprian's De ecclesiae catholicae unitate a good example of what a dogma can look like while still in an early stage of development. The reality (in this case, the Primacy of Rome) is there all the time: it may be recognized by some; by others it may even be denied, and that though much of what they say or do unconsciously implies it. . . . Cyprian is a standing example of what we mean when we speak of the Papal Primacy being implicit in the early Church.

In the opinion of this writer, the claim by the translator in Ancient Christian Writers that Saint Cyprian never asked himself the question where the final authority in the Church might be is ridiculous. The supposition that Cyprian revised the work in response to having the first version thrown in his teeth is quite reasonable. But it seems more reasonable to interpret the revision as correcting a text that had proven itself capable of being abused by those who wished to increase the authority and prestige of the bishop of Old Rome. Cyprian's revised version clearly states Indeed, the other Apostles were that also which Peter was, being endowed with an equal portion of dignity and power. In this writer's opinion, when an author revises an earlier text, it is the later version which is to be preferred since it is based upon greater maturity and perspective.

So as to keep this essay from becoming excruciatingly lengthy, we will refrain from providing additional citations from patristic sources. The truth is that there are no interpretations from the earliest centuries that support the modern Papal Christian interpretation. In the judgement of Henry Chadwick in his definitive text The Early Church:

But before the third century there was no call for a sustained, theoretical justification of this leadership. All were brethren, but the church in Rome was accepted as first among equals. The Petrine text of Matthew 16:18, Thou art Peter and upon this rock I will build my Church, cannot be seen to have played any part in the story of Roman leadership and authority before the middle of the third century when the passionate disagreement between Cyprian of Carthage and Stephen of Rome about baptism apparently led Stephen to invoke the text as part of his defence against Cyprian. But it was not until Damasus in 382 that this Petrine text seriously began to become important as providing a theological and scriptural foundation on which claims to Primacy were based.

Having looked at the writings of the Pre-Nicene Fathers, we can now ask if the Papal Christian interpretation that identifies the Apostle Peter with the rock on which the Church is built withstands the test of universality and antiquity and consent. Was such an identification found throughout the world? Based upon the above, it does not appear that such an identification was widespread. Was such an identification extant from the earliest years? Again, it appears that such a belief was not present. The judgement of Chadwick is clear that Matthew 16:18 was not understood in the Pre-Nicene Church as it is now interpreted by Papal Christianity. Was such an identification attacked as inconsistent with the Apostolic Faith? It appears that because this view was not proposed in the early Church, no Father had a need to compose a refutation. However, we know that once Rome began to claim an identification between the Apostle Peter and the rock on which the Church was built, there were refutations. Thus, the identification of the Apostle Peter with the rock on which the Church is built does not seem to withstand the test of consent (although in the earliest times no explicit rejection may be found), but it clearly fails the tests of universality and antiquity. For this reason it cannot be claimed that the belief that the Church is founded on the Apostle Peter (as claimed by Papal Christianity) is catholic truth. In other words, it is not the faith of the One, Holy, Catholic, and Apostolic Church.

Ride my KALESA . . .

In this era of jet-propulsion, where we, the Filipino people, drive more automobiles, more power boats, more private planes and more sleek cross country buses and we have more miles of paved roads, more strands of sandy beach, more man-made summer resorts, and more places to go than ever before, we still shake an incomprehensible head at the lackadaisical “kalesa”, a native horse-and buggy, as it troppity-trops along the byways and highways of this land.



The indestructible “kalesa” and its plain-shirted “kutsero”, who’s unofficially dubbed as the “king of the road”, look upon the mechanized march of progress with a mere squinting of the eye, distance as a challenge, and a mile as something to put behind them.

Several attempts to push the tradition-laden “kalesa” and “kutsero” to the side of the road in the past have been nipped in the bud. For, to quote a staunch defender of this ambulant relic of our past:
“the Kalesa is one of the few remaining vestiges of our glorious past….a priceless legacy from our forefathers that we should keep for always".

Different names of God and what do they mean?"

If we cannot use Yhaweh anymore what about these names?

what do you think?

EL, ELOAH: God "mighty, strong, prominent" (Genesis 7:1; Isaiah 9:6) – Etymologically, El appears to mean power, as in “I have the power to harm you” (Genesis 31:29). El is associated with other qualities, such as integrity (Numbers 23:19), jealousy (Deuteronomy 5:9), and compassion (Nehemiah 9:31), but the root idea of might remains.

ELOHIM: God “Creator, Mighty and Strong” (Genesis 17:7; Jeremiah 31:33) – The plural form of Eloah, which is accommodating of the doctrine of the Trinity. From the Bible’s first sentence, the superlative nature of God’s power is evident as God (Elohim) speaks the world into existence (Genesis 1:1).

EL SHADDAI: “God Almighty,” “The Mighty One of Jacob” (Genesis 49:24; Psalm 132:2,5) – Speaks to God’s ultimate power over all.

ADONAI: “Lord” (Genesis 15:2; Judges 6:15) – Used in place of YHWH, which was thought by the Jews to be too sacred to be uttered by sinful men. In the Old Testament, YHWH is more often used in God’s dealings with His people, while Adonai is used more when He deals with the Gentiles.

YHWH / YAHWEH / JEHOVAH: “LORD” (Deuteronomy 6:4; Daniel 9:14) – Strictly speaking, the only proper name for God. Translated in English Bibles “LORD” (all capitals) to distinguish it from Adonai “Lord.” The revelation of the name is first given to Moses “I Am who I Am” (Exodus 3:14). This name specifies an immediacy, a presence. Yahweh is present, accessible, near to those who call on Him for deliverance (Psalm 107:13), forgiveness (Psalm 25:11) and guidance (Psalm 31:3).

YAHWEH-JIREH: "The Lord will Provide" (Genesis 22:14) – The name memorialized by Abraham when God provided the ram to be sacrificed in place of Isaac.

YAHWEH-RAPHA: "The Lord Who Heals" (Exodus 15:26) – “I am Jehovah who heals you” both in body and soul. In body, by preserving from diseases, and by curing them when afflicted with them and in soul, by pardoning their iniquities.

YAHWEH-NISSI: "The Lord Our Banner" (Exodus 17:15), where banner is understood to be a rallying place. This name commemorates the desert victory over the Amalekites in Exodus 17.

YAHWEH-M'KADDESH: "The Lord Who Sanctifies, Makes Holy" (Leviticus 20:8; Ezekiel 37:28) – God makes it clear that He alone, not the law, could cleanse His people and make them holy.

YAHWEH-SHALOM: "The Lord Our Peace" (Judges 6:24) – The name given by Gideon to the altar he built after the Angel of the Lord assured him he would not die as he thought he would after seeing Him.

YAHWEH-ELOHIM : "LORD God" (Genesis 2:4; Psalm 59:5) – Combination of God’s unique name YHWH and the generic “Lord,” signifying that He is the Lord of Lords.

YAHWEH-TSIDKENU: "The Lord Our Righteousness” (Jeremiah 33:16) – As with YHWH-M’Kaddesh, it is God alone who provides righteousness to man, ultimately in the person of His Son, Jesus Christ, who became sin for us “that we might become the Righteousness of God in Him” (2 Corinthians 5:21).

YAHWEH-ROHI: "The Lord Our Shepherd" (Psalm 23:1) – After David pondered his relationship as a shepherd to his sheep, he realized that was exactly the relationship God had with him, and so he declares “Yahweh-Rohi is my Shepherd. I shall not want” (Psalm 23:1).

YAHWEH-SHAMMAH: "The Lord is There” (Ezekiel 48:35) – The name ascribed to Jerusalem and the Temple there, indicating that the once departed glory of the Lord (Ezekiel 8—11) had returned (Ezekiel 44:1-4).

YAHWEH-SABAOTH: "The Lord of Hosts" (Isaiah 1:24; Psalm 46:7) – “Hosts” means hordes, both of angels and of men. He is Lord of the host of heaven, and of the inhabitants of the earth, of Jews and Gentiles, of rich and poor, master and slave. The name is expressive of the majesty, power, and authority of God and shows that he is able to accomplish what he determines to do.

EL ELYON: “Most High" (Deuteronomy 26:19) – Derived from the Hebrew root for “go up” or “ascend,” so the implication is of that which is the very highest. El Elyon denotes exaltation and speaks of absolute right to lordship.

EL ROI: "God of Seeing" (Genesis 16:13) – The name ascribed to God by Hagar, alone and desperate in the wilderness after being driven out by Sarah (Genesis 16:1-14), when she met the Angel of the Lord and realized she had seen God Himself in a theophany. She realized that El Roi saw her in her distress and testified that He is a God who lives and sees all.

EL-OLAM: "Everlasting God" (Psalm 90:1-3) – God’s nature is without beginning or end, free from all constraints of time and contains within Himself the very cause of time itself. “From everlasting to everlasting, You are God.”

EL-GIBHOR : “Mighty God” (Isaiah 9:6) – The name describing the Messiah, Christ Jesus, in this prophetic portion of Isaiah. As a powerful and mighty warrior, the Messiah, the Mighty God, will accomplish the destruction of God’s enemies and rule with a rod of iron (Revelation 19:15).

Yhaweh, no more . . .

Vatican Says "Yahweh" Not to Be Pronounced

A note from the Vatican has reiterated a directive that the name of God revealed in the tetragrammaton YHWH is not to be pronounced in Catholic liturgy.

Bishop Arthur Serratelli, chairman of the U.S. bishops' Committee on Divine Worship, in a note informing prelates of the Vatican directive, said the indications "do not force any changes to official liturgical texts," but might cause "some impact on the use of particular pieces of liturgical music in our country as well as in the composition of variable texts such as the general intercessions for the celebration of the Mass and the other sacraments."

Commonly used songs with phrases such as "Yahweh, I know you are near," will need to be modified.

The June 29 Vatican message, from the Congregation for Divine Worship and the Sacraments, clarified that the name of God revealed in YHWH was not pronounced by the first Christians, following the tradition already in use.

It explained: "The venerable biblical tradition of sacred Scripture, known as the Old Testament, displays a series of divine appellations, among which is the sacred name of God revealed in a tetragrammaton YHWH -- hwhw. As an expression of the infinite greatness and majesty of God, it was held to be unpronounceable and hence was replaced during the reading of sacred Scripture by means of the use of an alternate name: 'Adonai,' which means 'Lord.'

"The Greek translation of the Old Testament, the so called Septuagint, dating back to the last centuries prior to the Christian era, had regularly rendered the Hebrew tetragrammaton with the Greek word Kyrios, which means 'Lord.' Since the text of the Septuagint constituted the Bible of the first generation of Greek speaking Christians, in which language all the books of the New Testament were also written, these Christians, too, from the beginning never pronounced the divine tetragrammaton."

Theology

The Vatican goes on to note that this practice had "important implications" for New Testament Christology.

"When in fact, St. Paul, with regard to the crucifixion, writes that 'God has highly exalted him and bestowed on him the name which is above every name" (Phil 2:9), he does not mean any other name than 'Lord,' for he continues by saying, 'and every tongue confess that Jesus Christ is Lord' (Phil 2:11; cf. Isaiah 42:8: 'I am the Lord; that is my name')," the Vatican note explained.

"The attribution of this title to the risen Christ corresponds exactly to the proclamation of his divinity," it continued. "The title in fact becomes interchangeable between the God of Israel and the Messiah of the Christian faith, even though it is not in fact one of the titles used for the Messiah of Israel."

"Avoiding pronouncing the tetragrammaton of the name of God on the part of the Church has therefore its own grounds," the Vatican concluded. "Apart from a motive of a purely philogical order, there is also that of remaining faithful to the Church's tradition, from the beginning, that the sacred tetragrammaton was never pronounced in the Christian context, nor translated into any of the languages into which the Bible was translated."

o O o
(this is the song . . . You are Near)

Yahweh, I know you are near,
standing always at my side.
You guard me from the foe,
and you lead me in ways everlasting.

Lord, you have searched my heart,
and you know when I sit and when I stand.
Your hand is upon me protecting me from death,
keeping me from harm.


Where can I run from Your love?
If I climb to the heavens You are there;
If I fly to the sunrise or sail beyond the sea,
still I'd find You there.


You know my heart and its ways,
you who formed me before I was born
in the secret of darkness before I saw the sun
in my mother's womb.


Marvelous to me are Your works;
how profound are Your thoughts, my Lord.
Even if I could count them, they number as the stars,
You would still be there.

(unfortunately this is one of my favorite communion song)

listen how touching this song is.....

Bamboo Dance...

ni sayaw sab ka ani?

Tinikling Ideas

Tinikling is the most popular and best known dance of the Philippines, receiving acclaim as their national dance. The dance is similar to rope jumping, but instead of a spinning rope, two bamboo poles are hit against raised blocks on the floor and then together. Tinikling actually means "bamboo dance" in English. The dance requires one person to operate each end of the poles, and one or more dancers to move in and out of the poles.

Call center supervisor found dead in QC - TV report

Link

OMG

may she rest in peace....

please click on the link. . .

Help!

Where can i download FREE movie soundtracks?


Like: THE AMERICAN MALL VARIOUS ARTIST



thanks a lot...

Juan Tamad

Kilala ko siya...
lagi siya naka buntot sa akin minsan. . .
Alamin kung sino ang tunay na Juan Tamad.


Si Juan Tamad ay isang tauhan sa mga kwentong bayan. Kadalasang inilalarawan bilang bata, kilala siya sa kanyang katamaran at katangahan.

• Ang paghintay ng paghulog ng bayabas sa puno nila habang siya ay nasa ilalim nito na nakabukas ang bibig.
• Ang pagbilin sa mga talankang pinabili ng kanyang ina na mauna sa kanyang bahay.
• Ang tungkol sa palayok at ang pulgas. Inutusan siya ng kanyang ina na bumili ng palayok. Nagkataon sa lugar ng kanyang pinagbilihan, ang mga tao ay pinepeste ng pulgas. Papauwi na sana siya subalit ang pulgas ay pumasok sa kanyang damit. Nahulog at nabasag ang palayok. Nalarawan niya sa kanyang isip na galit na galit ang kanyang ina kaya kailangan niyang gumawa ng paraan. Dinurog niya ang nabasag na palayok at inilagay sa dahon ng saging. Inilako niya ito sa taong bayan sa pagsasabing ito ay pamatay ng pulgas. Maraming bumili at umuwi si Juan ng maraming dalang salapi. Natuwa ang kanyang ina subalit kailangan pa rin niya ng palayok kaya pinabalik siya kinabukasan. Sa kanyang pagbabalik sinalubong siya ng galit na galit na mga taong bayan. Ang kanyang ibinenta ay huwad, walang nangyari ng binudburan nila ng pulbos ang mga pulgas. Subalit nagpalusot si Juan, hindi raw ganun ang tamang paggamit nito. Dapat hinuli nila ang pulgas at lagyan ang mga mata nito ng pulbos. Matapos magtawanan ang mga tao, tinakot nila si Juan na magsabi ng katotohanan. Walang magawa si Juan kung hindi magsalita. Bago pa man masaktan si Juan ng mga kalalakihan, may isang matandang babae ang nag-awat at nagsabi na palayain na lang siya. Isusumbong na lang nila si Juan sa kanyang ina at bahala na lang ang kanyang ina ang magparusa.

Touch Me not... - Noki Me Tangere

Crisostomo Ibarra is the heir of a wealthy clan. He returns to the Philippines after studying for seven years abroad. He hears news/gossip about the death of his father, Don Rafael Ibarra. Don Rafael was sent to prison in connection with the death of a tax collector. Since Don Rafael stopped receiving holy communion for a long time, he was refused a Catholic/Christian burial by Padre Damaso, the parish priest of their town.

Crisostomo (let's just call him Ibarra from hereon) sees the lack of progress in his town and decides to build a school to teach and prepare his townspeople. Tandang Tacio (the old philosopher) notes that there have been many attempts to build a school in the past, but all these had failed. Padre Salvi opposes the plan because he is secretly worried that the school project will threaten the power he wields over their town.

Ibarra almost gets killed while he is laying the cornerstone of the school, but Elias saved him. Elias is the mysterious fellow who also saved Ibarra previously.

With so many powerful enemies, Ibarra eventually gets implicated in a staged revolution, and is hunted down by the guardia civil. Maria Clara, Ibarra's sweetheart, unwittingly adds to Ibarra's woes when she switches Ibarra's letter with another letter that reveals her true nature.

The guardia civil catch up with Ibarra, and drizzle him and Elias with bullets near the lake. Ibarra survives and buries Elias in the forest owned by the clan of Ibarra. The guardia civil think Ibarra drowned and died in the lake and promptly leave the scene.

Maria Clara thinks Ibarra really died, gets depressed, and enters the nunnery. She does not follow the advice of Padre Damaso to marry Linares.

Urong Sulong . . . . .

Huwag nang mag-alinlangan pa
Kung gusto mo ako'y lumapit ka
Huwag nang patorpe-torpe pa
Minsan tuloy ako'y naiinis na


'Di mo ba ito napapansin
Na ako'y may pagtingin rin
Hindi mo ba ito napupuna
Na gusto na rin kita


Huwag nang mag-alinlangan pa
Kung gusto mo ako, lumapit ka
Huwag nang patorpe-torpe pa
Minsan tuloy ako'y naiinis na


Bakit ka ganyan
Puros ligaw-tingin ka na lang
At kung minsan lalapit ka na
Bakit biglang tumalikod pa



Urong-sulong ka
Bakit ka ganyan
Urong-sulong ka
Urong-sulong ka
Bakit ka ganyan
Urong-sulong ka



(Urong-sulong)
(Urong-sulong)
(Urong-sulong)
(Urong-sulong)


Huwag nang pag-iisipan pa
Kung gusto mo ako, aminin mo na
Huwag nang patorpe-torpe pa
Minsan tuloy ako'y naiinis na


Bakit ka ganyan
Hindi kita maintindihan
Damdamin mo'y tinatago pa
Mabuti pang sabihin mo na (sabihin mo na)




Urong-sulong (urong-sulong)
Urong-sulong (urong-sulong)
(Urong-sulong, urong-sulong)
Bakit ba, bakit ba, bakit ka ganyan (urong-sulong)
Hindi mo ba ito napapansin (urong-sulong)
Na ako'y may pagtingin din (urong-sulong)

Leron, Leron my Love

Nagpunta sa probinsya ang pamilya Montemayor para sa dalawang araw na bakasyon. Kasama nila si Inday at inutusan siyang kumuha ng papaya mula sa puno para ihalo sa tinolang iluluto ni Mrs. Montemayor.

Mrs. Montemayor: Inday, ipitas mo nga ako ng papaya para matapos na itong tinola ko.

Inday: Sure. But first I have to do my ritual.

Misis: Anung ritwal? Kelan ka pa nasapi sa kulto?

Inday: Cult? Oh my gosh! I mean ritual as a habit. It is my habit to sing a very much celebrated Filipino folk song before I harvest the papaya.

Misis: Aba. Teka, kukunin ko muna yung recorder ko para marecord ang pagta-Tagalog mo.

Hindi pa nakakapagsalita si Inday nang kinuha ni Misis ang recorder. Pagbalik ay pinakanta na kaagad ni Misis si Inday.

Inday: Leron, Leron my love, climbs a papaya tree. With him a basket new to hold the fruit for me. But when he reached the top a branch broke off in haste. ‘Twas such an evil luck, The lost one please replace.

Dumugo ang ilong ni Misis nang inabot ni Inday ang…

Inday: Here’s the tree melon.

Misis: (hinimatay)

o O o

Ipagdiwang ang BUWAN NG WIKA.

BUWAN NG WIKA 2008: WIKA MO,

WIKANG FILIPINO,

WIKA NG MUNDO,

MAHALAGA!

Leron, leron sinta
Buko ng papaya,
Dala-dala'y buslo,
Sisidlan ng sinta,
Pagdating sa dulo'y
Nabali ang sanga
Kapos kapalaran,
Humanap ng iba.

Gumising ka, Neneng,
Tayo'y manampalok,
Dalhin mo ang buslong
Sisidlan ng hinog.
Pagdating sa dulo'y
Lalamba-lambayog,
Kumapit ka, neneng,
Baka ka mahulog.

Leron, leron sinta
Buko ng papaya,
Dala-dala'y buslo,
Sisidlan ng sinta,
Pagdating sa dulo'y
Nabali ang sanga
Kapos kapalaran,

Ang ibigin ko'y
Lalaking matapang,
Ang baril nya'y pito,
Ang sundang nya'y siyam
Ang sundang nya'y siyam
Ang lalakarin nya'y
Parte ng dinulang
Isang pinggang pansit
Ang kanyang kalaban.

Leron, leron sinta
Buko ng papaya,
Dala-dala'y buslo,
Sisidlan ng sinta,
Pagdating sa dulo'y
Nabali ang sanga
Kapos kapalaran,
Humanap ng iba

Am I? . . . pleae tell me the truth

You Are a Pundit Blogger!

Your blog is smart, insightful, and always a quality read. Truly appreciated by many, surpassed by only a few

What Kind of Blogger Are You?

Itaas natin sila... sali na, boto na.....

9.	(9)		Tubbataha Reef	PHILIPPINES - Asia	Vote
10.	(10)		Chocolate Hills	PHILIPPINES - Asia	Vote
11.	(11)		Puerto Princesa Subterranean River National Park	PHILIPPINES - Asia	Vote

19.

(20)

Mayon Volcano

PHILIPPINES - Asia

Vote

Breath of Heaven: Feast of Assumption

I have traveled many moonless nights,
Cold and weary with a babe inside,
And I wonder what I've done.
Holy father you have come,
And chosen me now to carry your son.

I am waiting in a silent prayer.
I am frightened by the load I bear.
In a world as cold as stone,
Must I walk this path alone?
Be with me now.
Be with me now.

Breath of heaven,
Hold me together,
Be forever near me,
Breath of heaven.
Breath of heaven,
Lighten my darkness,
Pour over me your holiness,
For you are holy.
Breath of heaven.

Do you wonder as you watch my face,
If a wiser one should have had my place,
But I offer all I am
For the mercy of your plan.
Help me be strong.
Help me be.
Help me.

Breath of heaven,
Hold me together,
Be forever near me,
Breath of heaven.
Breath of heaven,
Lighten my darkness,
Pour over me your holiness,
For you are holy.

Breath of heaven,
Hold me together,
Be forever near me,
Breath of heaven.
Breath of heaven,
Lighten my darkness,
Pour over me your holiness,
For you are holy.
Breath of heaven.
Breath of heaven.
Breath of heaven.

Holy Face of Manoppello

Locals call it 'the Holy Face'
but others believe the face is Christ's.
The Pope will see for himself.. .

THE brown hair is shoulder-length and a narrow, straggly beard covers the lower part of the oval, asymmetric face. There is a hint of a moustache. A tuft sprouts at the centre of the hairline.

Bruises are visible on either side of the nose and there appears to be other damage to the forehead and an eyebrow. Slightly open lips reveal the teeth, and the eyes are open. The face's biscuity colouring and expression change according to the light thrown on them.

Jesus Christ?

The face certainly makes an impression as you look at it - young, battered - at a church in the foothills of the Abruzzo mountains in Italy. The face, on a piece of fabric measuring 24 centimetres by 17 centimetres, is preserved in a reliquary above and behind the main altar of a church in Manoppello. The town of 5000 is in the foothills of the majestic Maiella massif near the Adriatic coast.

It's a face set to spark more controversy if, as scheduled, Pope Benedict XVI visits the site on Friday.

IN 1991 a German Jesuit art historian from the Gregorian University in Rome, Father Heinrich Pfeiffer, made the startling claim that the image, called "the Holy Face" locally, was Veronica's Veil.

Veronica's Veil was the major drawcard when the first Jubilee, or Holy Year, was held in Rome in 1300, attracting an estimated 2 million pilgrims. It was of huge importance to believers because they considered it the "vera icona", or true image, of Christ.

The words "vera icona" were melded into "Veronica" and a legend grew that a compassionate woman had offered a cloth to Jesus Christ to wipe sweat and blood from his face when he fell while carrying his cross to Mount Calvary. On receiving the cloth back from him, she found his image on it.

There is no mention of such a woman in the Gospels, but John, in Chapter 20, talks of a cloth which had been over Christ's face in the tomb: "Simon Peter … went right into the tomb, saw the linen cloths on the ground and also the cloth that had been over his head: this was not with the linen cloths but rolled up in a place by itself."

If the Manoppello image is superimposed on that of the Shroud of Turin they coincide, although the Turin face is strained, with closed eyes, while the Manoppello face seems to be waking, with eyes open and upturned. The hypothesis is that the release of energy at the resurrection somehow imprinted the image.

But wasn't the Turin shroud discounted after carbon dating showed the fabric was from later than the time of Christ?

more here

Doubt no More...

"Unless I see the nail marks in his hands and put my finger where the

nails were, and put my hand into his side, I will not believe it."
Then Jesus said to Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."

Thomas said to him, "My Lord and my God!"

And Thomas believed...

PROPHETS, VISIONS, MIRACLES & SIGNS FROM GOD

believe it's TRUE read more HERE

Doubt no More...

"Unless I see the nail marks in his hands and put my finger where the

nails were, and put my hand into his side, I will not believe it."
Then Jesus said to Thomas, "Put your finger here; see my hands. Reach out your hand and put it into my side. Stop doubting and believe."

Thomas said to him, "My Lord and my God!"

And Thomas believed...

PROPHETS, VISIONS, MIRACLES & SIGNS FROM GOD

believe it's TRUE read more HERE

Is Yellow Ribbon still Alive?

I'm comin' home, I've done my time
Now I've got to know what is and isn't mine
If you received my letter telin' you I'd soon be free
Then you'll know just what to do if you still want me
If you still want me


Tie a yellow ribbon 'round the old oak tree
It's been three long years
Do you still want me?
If I don't see a yellow ribbon round the old oak tree
I'll stay on the bus
Forget about us
Put the blame on me
If I don't see a yellow ribbon round the old oak tree

Bus driver, please look for me
'Cause I couldn't bear to see what I might see
I'm really still in prison, and my love she holds the key
A simple yellow ribbon's what I need to set me free
I wrote and told her please:


Now the whole damn bus is cheering
And I can't believe I see
A hundred yellow ribbons 'round the old oak tree
I'm comin' home

Handog Ng Pilipino Sa Mundo

'Di na 'ko papayag mawala ka muli. 'Di na 'ko papayag na muli mabawi, Ating kalayaan kay tagal natin mithi. 'Di na papayagang mabawi muli. Magkakapit-bisig libo-libong tao. Kay sarap palang maging Pilipino. Sama-sama iisa ang adhikain. Kelan man 'di na paalipin.

Handog ng Pilipino sa mundo, Mapayapang paraang pagbabago. Katotohanan, kalayaan, katarungan Ay kayang makamit na walang dahas. Basta't magkaisa tayong lahat. Masdan ang nagaganap sa aming bayan. Nagkasama ng mahirap at mayaman. Kapit-bisig madre, pari, at sundalo. Naging Langit itong bahagi ng mundo. Huwag muling payagang umiral ang dilim. Tinig ng bawat tao'y bigyan ng pansin. Magkakapatid lahat sa Panginoon. Ito'y lagi nating tatandaan.

Mapayapang paraang pagbabago. Katotohanan, kalayaan, katarungan. Ay kayang makamit na walang dahas. Basta't magkaisa tayong lahat

Ninoy Aquino: Worth Dying For (the last interview)

Ninoy Aquino - The Heart and The Soul

Remember: PUSILA, PUSILA?

Olympics: Janos Baranyai mishap

Link

The True Church

The Catholic Church

is the one
true Church of Jesus Christ

...see

Matthew 16:18

Emerging Influential Blogs

Blogs that entered the top 10 are a combination of group and personal blogs.

The group blogs includes:

Manila Foodistas - http://manilafoodistas.blogspot.com/

FilipinoVoices - http://www.filipinovoices.com/

Visit Sagada - http://www.visitsagada.com/

You Got Tech - http://www.yougottech.com/

These are collaborative in nature and a lot of effort was involved in researching and writing every post made on the site. They are mostly multimedia in nature that includes pictures and videos in every post.

There are Individual blogs that are in such as:

Davao Delicious http://www.davaodeli.com/

Music Picks http://blog.edarevalo.net/

Bloggers Da Who - http://sinosila.blogspot.com/

Kevin Ray Chua’s Mar Roxas for President in 2010 fan blog -
http://marroxas2010.blogspot.com/

Bariles Republic - http://www.gensantos.com/

Fritzified - http://www.fritzified.com/

The Not so Talented DJ Montano - http://delfindjmontano.blogspot.com/

Missing Carlo - http://missingcarlo.filblogs.com/

complete list

Butse Kik

Pong Chuwala (Pong Chuwalai)
chi Chi Ri Kong Koila
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)
bo Bochichang (Bo-Bochichang)
chi Chiri Kong Tong Nang
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)

chiri Wong Tong Choi, Toro Kong Tong Loy
chidang Bo Bochichang Chiri Kong Nong Nang
chiring Cho Ro Yak Kang Kong O-Ohup Butse Kik Ek-Ek-Ek

pong Chuwala (Pong Chuwalai)
chi Chi Ri Kong Koila
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)
bo Bochichang (Bo-Bochichang)
chi Chiri Kong Tong Nang
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)

chiri Wong Tong Choi, Toro Kong Tong Loy
chidang Bo Bochichang Chiri Kong Nong Nang
chiring Cho Ro Yak Kang Kong O-Ohup Butse Kik Ek-Ek-Ek

choro Ro Pong Pong Yok
choro Ro Pong Pang Plu
chidang Bo Bochichang Chidi Kong Kong Plok
di Bai Botchok, Chidi Di Plok
chidi Dokok Wok, Chodo Dokok Ngok Ngok

pong Chuwala (Pong Chuwalai)
chi Chi Ri Kong Koila
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)
bo Bochichang (Bo-Bochichang)
chi Chiri Kong Tong Nang
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)

chiri Wong Tong Choi, Toro Kong Tong Loy

chidang Bo Bochichang Chiri Kong Nong Nang
chiring Cho Ro Yak Kang Kong O-Ohup Butse Kik Ek-Ek-Ek

choro Ro Pong Pong Yok
choro Ro Pong Pang Plu
chidang Bo Bochichang Chidi Kong Kong Plok
di Bai Botchok, Chidi Di Plok
chidi Dokok Wok, Chodo Dokok Ngok Ngok

pong Chuwala (Pong Chuwalai)
chi Chi Ri Kong Koila
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)
bo Bochichang (Bo-Bochichang)
chi Chiri Kong Tong Nang
butse Kik (Butse Kik) Ek-Ek-Ek (Ek-Ek-Ek)

chiri Wong Tong Choi, Toro Kong Tong Loy
chidang Bo Bochichang Chiri Kong Nong Nang
chiring Cho Ro Yak Kang Kong O-Ohup Butse Kik Ek-Ek-Ek

yeah, Yeah Butse Kik
ye Bah, Ye Bah, Ye Bah Butse Kik
choro Yoto Mo Toi Butse Kik
ek Ek Ek

 Yoyoy Villame on 6Lyrics.com

Pakisabi Nalang

Company Lyrics

The boy I can't forget until now . . . .

On the last day before Christmas, I hurried to go to the supermarket to buy theremaining of the gifts I didn't manage to buy earlier.

When I saw all the people there, I started to complain to myself, "It is going to take forever here and I still have so many other places to go. Christmas really is getting more and more annoying every year. How I wish I could just lie down, go to sleep and only wake up after it..."

Nonetheless, I made my way to the toy section, and there I started to curse the prices, wondering if after all kids really pla ywith such expensive toys.

While searching for toys, I noticed a small boy of about 5 years old, holding and embracing a doll. He kept on touching the hair of the doll and he looked so very sad. I wondered to whom was this doll for. The little boy turned to the old woman next to him and said, "Granny, are you sure I don't have enough money?" The old lady replied, "You know that you don't have enough money to buy this doll, my dear."

Then she asked him to stay here for 5 minutes while she went to look around. She left quickly. The little boy was still holding the doll in his hand.

Finally, I started to walk towards him and I asked him who did he want to give this doll to. He gently answered: "It is the doll that my sister loved the most and wanted so much this Christmas. She was so sure that Santa Claus would bring it to her." I replied to him that: "may be Santa Claus will bring it to her, after all, and not to worry". But his reply to me was so sad. He said: "No, Santa Claus can not bring this to her where she is now. I have to give the doll to my mother so that she can give it to my sister when she gets there." His eyes were so sad while uttering this.

"My sister has gone to be with God. Daddy says that Mommy will also go to see God very soon, so I thought that she could bring the doll with her to give it to my sister."

My heart nearly stopped. The little boy looked at me and said, " You know, I told daddy to tell mommy not to go yet. I asked him to wait until I come back from the supermarket."

Then he showed me a very nice photo of himelf where he was laughing. He further said, "I also want mommy to take this picture with her so that she will not forget me."

"I love my mommy and I wish she doesn't have to leave me but daddy says, she has to go to be with my little sister."

With a very sad eyes and almost in trears he looked at the doll again, quietly I quickly reached for my wallet and took a few bills and said to him, "Let's check again, just in case if you have enough money left" "Ok," he said. "I hope that I have enough." without his knowledge, I added some of my money to his without him seeing it and we started counting it. There was enough for the doll, and even some spare money.

The little boy said, "Thank you God for giving me enough money." Then he looked at me and added, "I prayed yesterday before I slept for God to make sure I have enough money to buy this doll so that mommy can give it to my sister. He heard me." "I also wanted to have enough money to buy a white rose for my mommy, but I didn't dare to ask God too much. But He gave me enough to buy the doll and the white rose." "You know, my mommy loves white rose." A few minutes later, the old lady came back and I left with my trolley. I finished my shopping in a totally different state from when I started. I couldn't get the little boy out of my mind.

Then I remembered a local newspaper article two days ago, which mentioned of a drunk man in a truck who hit a car where there was one young lady and a little girl.

The little girl died right away, and the mother was left in a critical state. The family had to decide whether to pull the plug on the life-assisting machine, because the young lady would not be able to get out of the coma.

Was this the family of the little boy?

Two days after this encounter with the little boy, I read in the newspaper that the young lady had passed away.I couldn't stop myself and went to buy a bunch of white roses and went to the mortuary where the body of the young woman was exposed for people to see and make last wish before burial.

She was there, in her coffin, holding a beautiful white rose in her hand with the photo of the little boy and the doll placed over her chest.

I left the place crying, feeling that my life had been changed forever. The love that this little boy had for his mother and sister is still, to that day, hard to imagine.

And in a fraction of a second, a drunk man had taken all this away from him.