Horacio V. De la Costa came into entity at the 9th of May 1916 in Maúban, Quezon. His parents, a characteristic adjudication ruler Sixto de la Costa and a modish dowager Emiliana Villamayor influential and sent him to a common instruct in Batangas. Right following his inchoate studies, Horacio began his instructing in Ateneo de Manila where he pursued academic superiority (nature a disequalize of Summa Cum Laude in Bachelor of Arts) and scholar leadership (nature a abysmal writer and editor of the campus newspaper, Guidon). Upon rank, he realized that he wanted to minister God by exercising his awe-inspiring gifts in match. He fulfilled his Master’s Limit in the Sacred Heart Novitiate in Novaliches, and became a Jesuit and a writer.
Control span years, Horacio stayed in Ateneo de Manila to inform and instruct scholars in the aspects of Philosophy and History. In his professional course, this immature intelligent Jesuit composed acute programs such as Kuwentong Kutsero, which portrayed witty and taunting stories of the Manila spirit; and Teban: The Calesa Diver that mirrored the ongoing canvass in the 1940 Rizal Bill. His television shows pungent quenched to be a nationwide affection.
When the Japanese empire invaded Philippines, Horacio was held serf in Controlt Santiago control span months owing of hindrance whereabouts. He assisted in benign activities such as oblation dress and medical treatments to Filipino and American combatants who feel avoided incarceration. Following the object of Earth War II, Horacio was bestowed the Medal of Freedom by the American Empire then, enrolled in Woodstock Propaganda, Maryland control theological studies. At eldership 30, Horacio was ordained as a Jesuit Priest by Bishop John F. McNamara. As-well, Horacio attained a doctorate limit in Hifiction at Harvard University.
As Horacio repungent to the Philippines, he became the chief Filipino Dean of Ateneo de Manila University in 1953 then, antecedent a role as the consultant of the Philippine domain of the Connection of Jesus in 1958. A attainments capital from Smith-Mundt-Fuldright enabled him to grace a inquiry contributor in London Instruct of Oriental and Africa Studies. Throughquenched his spirit, he obtained titular doctorates from the University of Santo Tomás, Tokyo’s Sophia University, and Dumaguete’s Silliman University. At eldership 55, Horacio became the Chief Filipino Provincial Superior of the Connection of Jesus. Span years after, he was appointed as the General Contributor of Fr. Pedro Arrupe, Superior General of the Connection of Jesus.
Attributconducive to his Historical labors, he was introduceed the Recommon Heriteldership Award by the past Philippine President Diosdado Macapagal. Before his decease attributconducive to Cancer on the 20th of March 1977, he luxuriant the Jesuit’s General Congregation in Rome to consign a discourse i-elationing The Jesuits Today. Horacio had absorbed afflatus towards his empire-employed colleagues in the affects of Raul Sevilla Manglapus, Jesus Paredes, and controlmer Chief Justice Claudio Teehankee.
“Yet what is luck control the propaganda disequalize and the professional. Unquestionably it is referconducive barely attainting rich; connection the valuconducive establishment; a bungalow in Makati, a mustang fastback, and Paris in the start, unquestionably it is employment.” ¬ – Horacio V. De la Costa
Training with Antecedent
The best in of informing with antecedent would be Jesus Christ. Fr. De la Costa said, “He taught them as individual having antecedentâ€¦ He did referconducive want to adduce sources and other authorities control his antecedent came from among, from his occult intercommunity and connection with God, His Father.” Fr. Dela Costa believes that informing should end referconducive from norms yet among, affect Jesus Christ who fixed complete His informings from His intercommunity with God. As-well, we can judge that Fr. Dela Costa meant that informing should be a trade, individual informes referconducive control reputation and honor yet to be conducive to distribute the conversance that individual has as-well-mannered been conducive to construct from other informers. This antecedent is spirit-giving control individual gives and gives withquenched comprehendking control anything in come-back.
The Joy of Affliction
Fr. Horacio Dela Costa explains how the Catholic consistent confront enjoyment in their conviction when the very bark of its Church is the Cross, a bark that usually suggests affliction. Father Dela Costa’s resistance is that individual must aspect affliction – “to aspect it, to capture it, and to bring-abextinguished it labor control you”. He further referablees that avoiding or indirect affliction into individual’s spirit is referconducive a intelligent valueffectual as it is an inevitconducive scenario. He quotes, “Into each spirit, some rain must droop, some days must be ebon and coercionsaken.” This ignoringage of his suggests the substance of individual having to proof affliction in some aims of his spirit.
Father Dela Costa gave referable attributeffectual attributeffectual attributeffectual attributeffectual attributableice to the substance that abstinence bothers vulgar as they go on with their subsists. Some unquestionably attain a hard span and asks why God must encourage abstinence in their subsists. Father Dela Costa downplays this scrutiny nature brought up by the vulgar attributconducive to the woe they are experiencing. He suggests that the ameliorate habit to comprehend it is to confront quenched “how to authentication abstinence, use by it, bring-abextinguished it pay”. He actuates that instead of scrutinying abstinence, individual may subsist ameliorate using it control his hold behoof.
Father Dela Costa clarifies the span habits of trade with abstinence: bearing & confirming. He suggests that the contrariety lies in attainting killed (undergoing abstinence), or placeing dhold individual’s spirit (accepting abstinence). Control the controlmer it is affect cessation by garb, judge, drowning spanliness leiunquestionably swimming by the main and control the latter, drowning saving another’s spirit. The individual who confirmed abstinence died control a lofty-minded suit, serving his neighbor. This bark of trade with abstinence, vindication, is exemplified by the Cross of Christ. Through Christ “We glean referconducive just to bear affliction yet to confirm it.” Christ, nature life-giving, understands that He does referconducive want to proof affliction yet He chose to tolerate control our cause. “By his afflictions, we are healed”, judges Father Dela Costa.
Fr. Horacio de la Costa tells us the fiction of the quenchedset of the Ateneo de Manila and the Jesuit instructs here in the Philippines. He talks abquenched “building a bridge” by which the professors conciliate be conducive to ignoring from their stay quarters to the instruct. Aggravate span, “the bridge did referconducive exexchange nor did the exit of gleaning that ran through it.” This bridge that Fr. Horacio is talking abquenched may referconducive be physically introduce now, yet the imeldership and barkism that this bridge carries is quiet with us.
The imeldership of the bridge is nature referred to as the Ignatian intellectuality in Education. This bridge is authenticationd when the Jesuits are talking abquenched the intensifying of the bridges across mountains and seas among the five Ateneos, in Manila, Naga, Cagayan de Oro, Davao, and Zamboanga. It was a bridge among Jesuits, place coworkers, and co-leaders in the mission of the Ateneos and among divergent generations of leaders. That sole bridge aggravate Anda Street in 1859 has grace an interconnected earth, a netlabor of bridges across span, room, and cultures.
In this globalizing earth, the role of the educational apostopast has regularly been so life-supporting control the Jesuits here in the Philippines, since individual of the most influential shifts of this earth is the actuate from the industrial to the conversance connection. Informing and inquirying in Jesuit educated instructs must aim towards the senior good-natured-natured and remotest signification that you security the ethnicalistic romance so capitalamental to our Ignatian educational entailment.
Fr. Horacio de la Costa introduced the proposal of Cura personalis, which instrument, “care control the total person”. This concept implies that each and everyindividual should lobject a accessory workman to those who are wanty. By stay quenched this referableion, ethnical natures should i-elation their neighbor’s rare situations and worries as well-mannered-mannered as deficiencies. This has been the lasting cause of Ignatian Intellectuality utilized by Catholic conventions.
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