Horacio V De La Costa Theology Religion Essay

Horacio V De La costa Theology Religion showHoracio V. De la Costa came into existence at the 9th of May 1916 in Maban, Quezon. His p atomic number 18nts, a prominent law magistrate Sixto de la Costa and a down(p) woman Emiliana Villamayor raised and sent him to a public school in Batangas. Right after his elementary studies, Horacio began his schooling in Ateneo de manilla where he pursued academic excellence (being a graduate of Summa Cum Laude in Bachelor of Arts) and student leadership (being a profound writer and editor of the campus newspaper, Guidon). Upon graduation, he realized that he wanted to serve God by exercising his awe-inspiring gifts in writing. He fulfilled his Masters grad in the Sacred Heart Novitiate in Novaliches, and became a Jesuitic and a writer.For two years, Horacio stayed in Ateneo de Manila to t to each one and enlighten students in the aspects of Philosophy and Hi fabrication. In his professional career, this young intelligent Jesuit dispassionat e witty programs such as Kuwentong Kutsero, which portrayed humorous and sarcastic stories of the Manila life and Teban The Calesa Diver that mirrored the ongoing dispute in the 1940 Rizal Bill. His goggle box shows turned out to be a nationwide sensation.When the Japanese governance invaded Philippines, Horacio was held captive in Fort Santiago for two months because of resistance where to the highest degrees. He assisted in charitable activities such as offering frock and medical treatments to Filipino and American combatants who have avoided imprisonment. After the end of foundation War II, Horacio was bestowed the Medal of Freedom by the American Government then, enrolled in Woodstock College, Maryland for theological studies. At age 30, Horacio was ordained as a Jesuit Priest by Bishop John F. McNamara. Also, Horacio attained a doctorate degree in History at Harvard University.As Horacio returned to the Philippines, he became the offshoot Filipino Dean of Ateneo de Manila University in 1953 then, assumed a grapheme as the consultant of the Philippine province of the Society of Jesus in 1958. A scholarship fund from Smith-Mundt-Fuldright enabled him to be tot up a research helper in London School of Oriental and Africa Studies. Throughout his life, he obtained honorary doctorates from the University of Santo Toms, Tokyos Sophia University, and Dumaguetes Silliman University. At age 55, Horacio became the First Filipino Provincial boss of the Society of Jesus. Two years later, he was appointed as the oecumenical Assistant of Fr. Pedro Arrupe, Superior General of the Society of Jesus.Due to his Historical works, he was presented the Republic Heritage Award by the late Philippine hot seat Diosdado Macapagal. Before his death due to Cancer on the 20th of skirt 1977, he attended the Jesuits General Congregation in Rome to return a speech regarding The Jesuits Today. Horacio had given inspiration towards his government-employed colleagues in the lik es of Raul Sevilla Manglapus, Jesus Paredes, and spring Chief Justice Claudio Teehankee.But what is success for the college graduate and the professional. Surely it is non simply getting rich joining the affluent establishment a bungalow in Makati, a mustang fastback, and Paris in the spring, surely it is service. Horacio V. De la CostaTeaching with AuthorityThe best example of teaching with ascendance would be Jesus Christ. Fr. De la Costa said, He taught them as wiz having license He did non lease to cite sources and other political science for his authority came from within, from his deep relationship and union with God, His Father. Fr. Dela Costa believes that teaching should come not from norms but within, like Jesus Christ who based alone His teachings from His relationship with God. Also, we can say that Fr. Dela Costa meant that teaching should be a vocation, one teaches not for fame and glory but to be able to lot the knowledge that one has also been able to gain from other teachers. This authority is life-giving for one gives and gives without seeking for anything in return.The Joy of SufferingFr. Horacio Dela Costa explains how the Catholic faithful find happiness in their belief when the truly symbol of its Church is the Cross, a symbol that usually suggests suffering. Father Dela Costas argument is that one must face suffering to face it, to take it, and to sire it work for you. He further notes that avoiding or denying suffering into ones life is not a wise choice as it is an inevitable scenario. He quotes, Into each life, some rain must fall, some days must be dark and dreary. This quotation of his suggests the reality of one having to experience suffering in some points of his life.Father Dela Costa gave attention to the reality that bother bothers community as they go on with their lives. Some really get a difficult time and asks why God must permit pain in their lives. Father Dela Costa downplays this question being brought u p by the people due to the agony they are experiencing. He suggests that the violate government agency to see it is to find out how to use pain, profit by it, tie it pay. He moves that instead of questioning pain, one may live better using it for his own benefit.Father Dela Costa clarifies the two ways of dealing with pain put up withing accepting. He suggests that the difference lies in getting killed (undergoing pain), or set down ones life (accepting pain). For the former it is like dying by accident, say, drowning turn leisurely swimming by the ocean and for the latter, drowning saving anothers life. The one who accept pain died for a noble cause, serving his neighbor. This kind of dealing with pain, acceptance, is exemplified by the Cross of Christ. Through Christ We learn not merely to undergo suffering but to accept it. Christ, being divine, understands that He does not need to experience suffering but He chose to suffer for our sake. By his sufferings, we are healed , says Father Dela Costa.Light CavalryFr. Horacio de la Costa tells us the story of the beginning of the Ateneo de Manila and the Jesuit schools here in the Philippines. He dialog nigh building a bridge by which the professors will be able to pass from their existing quarters to the school. Over time, the bridge did not change nor did the stream of learning that ran through it. This bridge that Fr. Horacio is talking about may not be physically present now, but the attend and symbolism that this bridge carries is still with us.The image of the bridge is being referred to as the Ignatian spirituality in Education. This bridge is used when the Jesuits are talking about the intensifying of the bridges across mountains and seas between the five Ateneos, in Manila, Naga, Cagayan de Oro, Davao, and Zamboanga. It was a bridge between Jesuits, lay coworkers, and co-leaders in the mission of the Ateneos and between disparate generations of leaders. That single bridge over Anda Street in 1859 has become an co-ordinated world, a network of bridges across time, space, and cultures.In this globalizing world, the role of the educational apostolate has always been so vital for the Jesuits here in the Philippines, since one of the most important shifts of this world is the move from the industrial to the knowledge society. Teaching and researching in Jesuit educated schools must point towards the greater good and last(a) importance that you safeguard the humanistic tradition so fundamental to our Ignatian educational heritage.Fr. Horacio de la Costa introduced the idea of Cura personalis, which means, care for the entire person. This concept implies that each and everyone should lend a helping hand to those who are needy. By living out this notion, human beings should respect their neighbors unique situations and worries as well as deficiencies. This has been the standing ground of Ignatian Spirituality utilized by Catholic conventions.