9th Simbang Gabi – December 24: Zechariah’s Christmas Song

candles_shrine

We are now on the last Simbang Gabi., the last day of the Christmas academy.

I remember the first time I completed the Simbang Gabi. It was on a remote barrio in Sorsogon on a December, 1981 mission by the Redemptorists headed by Fr. Manny Thomas. The barrio had no electricity, no phone, no internet, and definitely no malls and bars. Instead, we had fresh fish from the sea, bountiful fruits, vegetables, rice and root crops from the land. Most of all, we had a happy and united community celebrating Christmas and having a complete Simbang Gabi for the first time in their lives. It was one of the most meaningful experience of Christmas in my entire life. It was celebrating christmas at its simplest and most original spirit.

For the past 9 days/nights, through the liturgy and readings, we went back to the original Christmas story. It’s easy to drift away from the original Christmas story amidst all the material trappings and commercial layers that the world had manufactured around Christmas.  Thus, we need to go back and retell over and over again the original Christmas story.

Every Christmas, the church calls us to be amazed again at the wonderful mystery of God’s entry to the human race. Every Christmas is an invitation to a re-enchantment of the incarnation of God. By coming into the world, we believe that the world can be changed by God’s activity and God’s love. The world can be a different kind of place—a place of peace and justice, a place of welcome and wonder and a place of mystery and surprise through Jesus our savior. If we really allow the Christmas story to touch the very depths of our being, it will change us at a deep, personal level.

Tonight the Christmas story concludes with a hymn–the great hymn of Benedictus (meaning ‘Blessed’ from its opening word in Latin). Indeed, the Christmas story has given us three songs which have become staples of the churches Advent-Christmas liturgy: the Magnificat, the Benedictus and the Nunc Dimmittis.

Zechariah’s song, the Bendictus, is sung or said every day in the Divine Office at the end of Morning Prayer or Lauds. Luke puts it into the mouth of Zechariah, the husband of Elizabeth and father of the newly born John the Baptist.  Benedictus marks Zechariah’s re-found voice after the inability to speak throughout Elizabeth’s pregnancy. It calls his son to be a preparer of the way of the Lord and when we meet the adult John later in the gospel we find him drawing on Isaiah’s language of a road in the desert which requires a certain levelling out fill in the valleys, lower the mountains, straighten the crooked roads and make the rough ways smooth – a veritable highway for God.

Like the magnificat, benedictus has become so familiar to us that we tend to miss its revolutionary nature.  It calls us to re-think, re-evaluate and prepare the way for the values of God’s kingdom. As the Benedictus tells us, John was to shine a light on those walking in darkness and whilst a light in the darkness can be a comfortable thing it can also be about bringing things into the light, exposing what is wrong, unrighteous, and unjust. This was and still is an uncomfortable message for those who have many possessions, those who rely on their own worldly success, those who ignore the needs of the poor and hungry those who have no concept of their neighbour let alone a desire to love them.

Benedictus ends with one of the most beautiful lines in scriptures which may serve as the summary of the Christmas Good News:

“In the tender compassion of our God,
the dawn from on high shall break upon us,
to shine on those who dwell in darkness and the shadow of death,
and to guide our feet in the way of peace.”

The dawn has already broken upon us! And this we shall commemorate in the solemnity of the nativity of our Lord tonight! Let us join Zechariah in singing his song of salvation as we bow down before our savior Jesus Christ and allow him to be reborn in our hearts.

 

Here is the schedule of Christmas Day masses at the Baclaran Shrine (Philippine Time). All Christmas Day masses at the shrine are streamed live. Click this link to watch and listen to the Christmas Day masses at the shrine.

christmas-schedule-2018

 

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7th Simbang Gabi – December 22: Magnificat – the Christmas Song of Mary

magnificat
Inay Maria ng Magnificat

Welcome to the 7th Simbang Gabi. We are now into the 7th day of our Christmas academy. I hope our reflections in this Christmas academy continue to deepen your understanding of the meaning of the incarnation of Jesus–the original event of Christmas.

In today’s readings we hear words of thanksgivings from both the first reading and the gospel. It is a celebration of thanks to the Lord, who does great things to humble people who trust in God. In the first reading, from the 1st book of Samuel, Hannah gives thanks to God because he has given her a son, Samuel. She dedicates him to God. Samuel will be a very great prophet of the Lord. In the gospel, Mary, a young, humble, unassuming girl boldly sings out her joy and thanks to God who will upset the world’s values through Jesus, the Son to be born from her. With Hannah and Mary we sing out our joy and thanks to God.

Both of these thanksgivings, on the lips of women, mothers, anticipate what God will do through the agency of their sons. Both image God’s saving activity concretely as toppling unjust structures and disarming oppressive regimes. “The bows of the mighty are broken,” declares Hannah, and Mary echoes, “He has cast down the mighty from their thrones.”  “The well-fed hire themselves out for bread,” Hannah says, and Mary answers, “He has filled the hungry with good things.” These are songs of the anawim, the poor who have no recourse or resource of their own and must wait for God to save them.

Indeed, these thanksgivings echoes the Christmas carols of joy and gratitude we hear during this season. The magnificat, the song of Mary, however, expresses more than just gratitude and joy. Dietrich Bonhoeffer, the German theologian killed by the Nazis for his opposition to Hitler, comments that the magnificat of Mary has none of the sweet, nostalgic, or even playful tones of some of our Christmas carols. It is instead a hard, strong, inexorable song about collapsing thrones and humbled lords of this world, about the power of God and the powerlessness of humankind. These are the tones of the women prophets of the Old Testament that now come to life in Mary’s mouth.[1]

In the magnificat, Mary becomes an emblem of hope and a sign of God’s care for the oppressed and downtrodden throughout the world. Through Mary, most virgin and purest of all, stripped of all power, wealth, fame, prestige and position, the power of God was proclaimed in the magnificat.

Mary’s magnificat highlights the social repercussions of Christmas. Christmas cannot be separated from the situation that Mary and Joseph found themselves in at the time of Jesus’ birth. Today it cannot be separated from the real situation in our our own communities and the larger society especially of those who live on the margins. Christmas is not an escapist occasion that numbs us and just let us forget all about the pain and sorrow in this life. The joy of Christmas is not the fleeting joy that serves as an escape from the sad reality of our lives, which sadly has been the scourge for many of our people come every Christmas.

We cannot just ignore the underlying political and social implications of Christmas. The new king wasn’t born in a palace, his birth wasn’t hailed by heralds fanning out to every corner of the empire. Instead, his family were refugees: They couldn’t find room at the inn; Mary gave birth in a stable; and the child had to rest in a manger. The message of Christmas is, inescapably, a message about the poor, about the little ones, about those who are pushed to the margins of society. They are the ones God chooses, the ones He looks to first. It is no wonder that the first people to experience the coming of the savior were shepherds, those lowly, uneducated ones who lived among the animals

It’s been the convention of many Christians to turn Christmas into a safe holiday that asks little of us. But this ignores the prophetic, subversive life of Jesus. Jesus brought the margins to the center and welcomed outcasts to the table.

In a homily he gave on Christmas eve in 1978, the recently canonized saint, St. Oscar Romero, the martyr bishop who was murdered while celebrating mass due to his active defense and solidarity with the poor in El Salvador, proclaimed that we need to become poor in order that we can truly celebrate Christmas:

No one can celebrate a genuine Christmas without being truly poor. The self-sufficient, the proud, those who, because they have everything, look down on others, those who have no need even of God—for them there will be no Christmas. Only the poor, the hungry, those who need someone to come on their behalf, will have that someone. That someone is God. Emmanuel. God-with-us. Without poverty of spirit there can be no abundance of God.

oscar-romero
St. Oscar Romero

In another homily St. Oscar Romero gave on December 3, 1978, he expounds on the social implications of advent, of the coming of our Lord Jesus Christ into our lives.

Advent should admonish us to discover
in each brother or sister that we greet,
in each friend whose hand we shake,
in each beggar who asks for bread,
in each worker who wants to use the right to join a union,
in each peasant who looks for work in the coffee groves,
the face of Christ.
Then it would not be possible to rob them,
to cheat them,
to deny them their rights.
They are Christ,
and whatever is done to them
Christ will take as done to himself.
This is what Advent is:
Christ living among us.

The celebration of Christmas is an invitation for us to sing, proclaim and live Mary’s magnificat.  We can truly sing and live the magnificat if like Mary we humble ourselves to the power of God, to allow God to be God. Like Mary we can proclaim the power of God by becoming poor in material and spirit, living in solidarity with the poor and marginalized and our active involvement and participation in the building of God’s new social order which Mary sang in the magnificat.

The Christmas story continues … Abangan ang susunod na kabanata, bukas! (watch out for the next chapter tomorrow).

 

Here is the schedule of Simbang Gabi at the Baclaran Shrine (Philippine Time). All Simbang Gabi masses at the shrine, both evening and early morning, are streamed live. Click this link to watch and listen to the Simbang Gabi at the shrine.

simbang-gabi-2018

[1] Dietrich Bonhoeffer as quoted in Elizabeth Johnson, “Mary, Mary, Quite Contrary,” Catholic Magazine, December 2003 (Vol. 68, No. 12, pg. 12).

 

6th Simbang Gabi – December 21: Visitation – Mary as God-Bearer

The Visitation, James B. Janknegt, 2008
The Visitation, James B. Janknegt, 2008

We are now on our 6th Simbang Gabi or, as I call it, Christmas academy. I hope our reflections in this Christmas academy continue to deepen your understanding of the meaning of the incarnation of Jesus–the original event of Christmas.

We continue the gospel reading from Luke, picking up from yesterday’s text. As soon as the Archangel departed from Nazareth, Mary made plans to leave. Although she was still a young teenage girl, she “went with haste” to take care of her elderly kinswoman, Elizabeth, who was pregnant for the first time.

Notice, however, that the Angel didn’t command Mary to go to help her. He didn’t even suggest that it would be a good thing for her to go. He just stated the fact that Elizabeth was pregnant and that was enough for Mary to spring into action.

The journey that Mary took to reach Elizabeth was a long and arduous journey. She took off from Nazareth, a Galilean city west of the Sea of Galilee and travelled to Ein Karem, the Judean village where Elizabeth and Zechariah lived. This covers a distance of between 128 and 160 kilometers. Luke does not mention whether Mary made any preparations for the trip or how she traveled. She may have gone on foot or as part of a caravan. We don’t know if she traveled alone or whether St. Joseph accompanied her, or SS. Anne or Joachim.  In Mary’s day, a person traveling by foot could cover about 32 kilometers per day. If Mary walked to Elizabeth’s home, it would have taken her four to five days. If she accompanied a caravan, she would have arrived in about three days.

map-journey-visitation

Such a journey would have been dangerous, especially for a young girl alone. Mary demonstrated her courage as well as her desire for confirmation of God’s plan. She overcome any fear she may have had about surrendering to God’s call on her life or facing the possible danger involved in confirming his will. Such complete surrender freed her to act in confidence.

As soon as Mary arrived and Elizabeth heard the sound of Mary’s greeting, very likely “shalom,” three things happened: John the Baptist leaped in her womb, Elizabeth herself was filled with the Holy Spirit, and she burst out saying:

“Blessed are you among women,
and blessed is the fruit of your womb.
And why has this happened to me, that the mother of my Lord comes to me?
And blessed is she who believed that there would be a fulfillment
of what was spoken to her by the Lord.”

Mary was able to bring incredible joy to Elizabeth and to the fetal John the Baptist, because she was bringing Christ.  The Holy Spirit inspired Elizabeth to bless Mary among all women because of the blessed fruit of her womb and because of her faith that the Lord’s words to her would be fulfilled. In other words, she was blessed because of Jesus and because of her faith in her embryonic saviour and son.

In going to Ein Karim, Mary became the first missionary, the first bearer of the Good News. Despite being pregnant with Jesus, the word incarnate (logos), in her womb, she journeys through the hill country to the town of Juda. English theologian John Saward refers to this image of Mary on her journey to Elizabeth as the “Logos carrying Virgin.”[1] In this journey, Mary became the first disciple and missionary of the Logos (Word). Indeed she is the Theotokos—bearer of God in our world.

What is this story telling us about Christmas?

Christmas is not just a celebration but also a call to mission. The incarnation of Jesus overflows with life, joy and goodness that it cannot be kept just to ourselves and only at this time of the year. It has to be lived, shared and proclaimed to others, to the whole world, throughout the year. Like Mary, we are all called to be Theotokos—God-bearers. We need to share the good news of Emmanuel, God is with us, not just with our lips but also with our feet, with all our heart and soul.

The Christmas story continues … Abangan ang susunod na kabanata, bukas! (watch out for the next chapter tomorrow). Mary, filled with the Spirit, will soon break out into that wonderful hymn of praise that we call the Magnificat, a hymn that will proclaim the message of liberation Jesus will later deliver by word and action. We will see this tomorrow.

 

Here is the schedule of Simbang Gabi at the Baclaran Shrine (Philippine Time). All Simbang Gabi masses at the shrine, both evening and early morning, are streamed live. Click this link to watch and listen to the Simbang Gabi at the shrine.

simbang-gabi-2018


 

[1] John Saward, Redeemer in the Womb: Jesus Living in Mary (San Francisco, CA: Ignatius Press, 1993), 120.

5th Simbang Gabi – December 20: The Annunciation of Mary

007-Annunciation-icon

We are now on our 5th Simbang Gabi or, as I call it, Christmas academy. I hope our reflections in this Christmas academy is helping you deepen your understanding of the meaning of the incarnation of Jesus–the original event of Christmas.

It’s just 5 days before Christmas and today we come to a turning point of the Christmas story.  Today we hear the most famous and most important annunciation story which will change the course of human history.

We have heard this story many times before but it is always good to reflect on it over and over again because of its sheer significance not just to the Christmas story but also to the whole of human history.

In today’s gospel we hear the angel Gabriel came to Mary and greeted her

“Hail, full of grace! The Lord is with you.”

Mary must have been truly alarmed at the words of her unexpected visitor. Contrary to how some may portray her, Mary did not immediately grasp the angel Gabriel’s words. Mary was greatly troubled. We cannot fully understand the annunciation story unless we examine closely the confusion that Mary experienced.

“But she was greatly troubled at what was said
and pondered what sort of greeting this might be.”

Mary was especially troubled when the angel told her

Behold, you will conceive in your womb and bear a son,
and you shall name him Jesus.

Mary said to the angel,
“How can this be,
since I have no relations with a man?”

Mary was troubled because of the impossibility of it all. Although she is already betrothed to Joseph, she is not yet married to him. In other words, she is a virgin, how can she become a mother?

The confusion of Mary stemmed from the limitations of the human condition. To understand how she can become pregnant only means that she needs to go beyond the human condition and faculty. She only understood how she can become pregnant when she realized that her pregnancy is of no man but of God. As the angel said, “For nothing is impossible for God.” In other words, this is not a human enterprise but the work of God. The birth of God-becoming-human is God’s undertaking.  God is inviting Mary to participate in the work of God by becoming the bearer of the Son of God.

And the angel said to her in reply,
“The Holy Spirit will come upon you,
and the power of the Most High will overshadow you.
Therefore the child to be born
will be called holy, the Son of God.

Mary surrendered all her doubts and confusions and willfully entered the mystery of God’s mission.  Consequently, by entering into the mystery of God’s mission, it unleash the fullness of her humanity.  She learned to let go of her human pride and self-sufficiency. This also indicates that Mary’s response was far from being passive and submissive.  On the contrary Mary’s yes was a single courageous and proactive act of living.

Mary said, “Behold, I am the handmaid of the Lord.
May it be done to me according to your word.”

Mary’s fiat (yes) is a turning point in the history of the world. It is the very moment of Incarnation, when God-the-Word from heaven became flesh and began to live among us as one of us. The world would never be the same again. Jesus will be the unique bridge between God and God’s creation. In a way, this moment of conception is just as important as the birth of Jesus in Bethlehem. This very moment is the actual beginning of salvation. As Reformed theologian Willie Jennings says, “Salvation begins with Mary’s yes.”[1]

The turning point involved the incarnation as God’s coming down from heaven to become human like us and Mary’s yes which represents humanity’s aspiration of going up to God. Christmas, therefore, is not just the celebration of the incarnation of Jesus but Mary’s humble fiat. Christmas is not just the celebration of Jesus coming down to us but Mary’s coming up to God as well. The joy of Christmas is not just God becoming human but also Mary’s acceptance of Jesus being born in her womb. Mary’s fiat is, therefore, the epitome of how to celebrate Christmas most meaningfully. Christmas is an invitation for all of us to follow the example of Mary’s fiat to become the bearer of God.

Mary has become the prototype of the profound impact of the incarnation of Jesus upon a human being as well as the model of acceptance of Jesus’ incarnation in one’s own life. Mary’s yes is the prototype of humanity’s yes, or more precisely, Mary’s yes represents humanity’s yes par excellence. Cardinal Hans Ur Von Balthasar said, “The Marian fiat has become the archetype, principle and exemplar of the faith response of the entire Church.”[2] Mary became the first of the redeemed and, hence, the prototype of the church.  As Cardinal Schoenborn said, “Mary is the seal of perfect creatureliness; in her is illustrated in advance what God intended for creation.”[3] And as Karl Rahner said, Mary is the most genuine person, “the holiest, most authentic, and happiest human being, to say something of her who is blessed among women.”[4]  As such, she represents most profoundly who we truly are and what we will truly become, Rahner further explains,

She is the noblest of human beings in the community of the redeemed, representative of all who are perfect, and the type or figure that manifests completely the meaning of the Church, and grace, and redemption, and God’s salvation.”[5]

To celebrate Christmas, therefore, is to become Marian, to enter into that communion with Mary’s ‘Yes,’ which, ever anew, is giving room for God’s birth. Like Mary, we are  only capable of giving room for God’s birth through God’s grace itself. As Presbyterian theologian Cynthia Rigby said, “We too are ‘virgins’ who are incapable of bearing God,” until God deigns to be born in our ordinariness as in Mary’s.

Like Mary, may we truly say yes to Jesus becoming flesh and dwelling within and among us. Like Mary, may we all become God-bearers. This is the greatest challenge of Christmas and the perfect Christmas spirit.

The Christmas story continues … Abangan ang susunod na kabanata, bukas! (watch out for the next chapter tomorrow). Tomorrow, we will see how Mary in practice became a bearer of God.

 

Here is the schedule of Simbang Gabi at the Baclaran Shrine (Philippine Time). All Simbang Gabi masses at the shrine, both evening and early morning, are streamed live. Click this link to watch and listen to the Simbang Gabi at the shrine.

simbang-gabi-2018

 


 

[1] Willie Jennings in Jason Byassee, “Protestants and Marian Devotion—What about Mary?” Religion Online, 1. Accessed at https://www.religion-online.org/article/protestants-and-marian-devotion-what-about-mary/, 6.

[2] Hans Ur Von Balthasar, Explorations in Theology II Spouse of the Word, essay: “Who is the Church?”, trans. A.V. Littledale (San Francisco: Ignatius Press, 1991), 161.

[3] Christoph Cardinal Schoenborn, O.P., Text translated from German by Joseph Smith, S.J. The original in German appeared in the Melanges offered to Cardinal Joseph Ratzinger on the occasion of his 60th anniversary [(“Weisheit Gottes-Weisheit der Welt”), EOS, Verlag, St. Ottilien, 1987]. Loyola House of Studies, Ateneo de Manila University, Quezon City, Philippines.

[4] Karl Rahner, Mary – Mother of the Lord (Herder and Herder, 1963), 24.

[5] Rahner, Mary – Mother of the Lord, 37.

 

4th Simbang Gabi – December 19: The Annunciation of Samson and John the Baptist

simbang-gabi

Welcome to the fourth Simbang Gabi, or as I have called it, Christmas academy. In this academy,  we are going back to the original Christmas story and discover the true meaning of Christmas. These nine days novena masses are also helping us deepen our understanding of the incarnation of Jesus, how God becoming flesh and dwelling among us can impact our lives.

The Christmas story is primarily the birth of our Lord God-became-human. The birth of Jesus is foreshadowed by many other birth stories. These birth stories depict the birth of a child, which in human condition, were impossible cases, but realized because of God’s grace and intervention. These birth stories are slowly building-up and anticipating the greatest birthday of all time: God-becoming-human.

The birth stories in today’s readings involve elderly women who had never borne a child, in short, barren or sterile. In a society where having children, especially boys, was a wife’s primary duty, to be unable to produce children was a terrible shame. It was the ultimate failure.

Through God’s grace, however, their barrenness were seen less as a curse than as a preparation for something special. What is special to these stories is that the child to be born will have a very special role bestowed upon them by God. It is like saying that God had played a role with the mother in the birth of this child. He was, in a way, God’s child.

Today we hear two annunciation birth stories–the birth story of Samson and John the Baptist. Both stories shows the mighty power and blessing of God which will become the source of strength for these two characters.

In the First Reading, we hear of the birth of Samson. Manoah his father came from Zorah, in the territory of Dan. (Dan was one of the twelve sons of Jacob.) The wife, whose name is not given, is sterile – the greatest curse a married woman could suffer in her society.

When the child is born, his mother names him Samson, a word which means ‘sun’ or ‘brightness’. This could be an expression of joy over the birth of an unexpected child or refer to a nearby town, Beth Shemesh, ‘house of the sun(-god)’.

Samson grew to become physically very strong but in other respects very weak, particularly where women were concerned. And it was a woman, the notorious Delilah, who would bring about his downfall.

Samson can be seen in a way as a symbol of his people. The misdeeds of the Israelites are often pictured by the prophets in the light of the foolish pursuit of foreign women, some of them of ill-repute, and falling victim to them. During the Judges’ period, the people constantly prostituted themselves in worshipping Canaanite gods.

The passage ends with the words: “The child grew and the Lord blessed him: and the Spirit of the Lord began to move him.” This final remark refers to his future feats of strength. Compare this with the words about Jesus after he had returned to Nazareth following his presentation in the Temple by Mary and Joseph: “The child grew and became strong, filled with wisdom; and the favour of God was upon him” (Luke 2:52).

In the gospel, the angel Gabriel breaks the news to Zechariah about her wife bearing a child despite her barrenness and old age. Zechariah finds it unbelievable and he is afraid too, this may be because he doesn’t know how to break this news to his kinsfolk without being labeled as being out of his mind. But God spares Zechariah from this undue burden. He intervenes and does all the talking for him. Zechariah is rendered ‘speechless and unable to talk until the days these things take place,’ (v. 9).

In many ways, we can draw some parallels between our lives today and the lives of the mothers of Samson and John the Baptist. We experience a lot of barrenness on many levels in our lives. Many are considered as failures and cursed despite all their best efforts to make a living in society.  Many are losing faith and thinking that it is impossible to enjoy the prosperity that God has promised to all. Despite the progress our world has made there is a lot of fruitlessness and desolation in the lives of many of our people. Many who have worked hard have not reaped the true fruit of their labor.

We ask …

Why, despite all the hard and long work of ordinary labourers, they still do not have enough food to lay on the table, good education and health to provide to their children and  a bright future that they can leave to their children?

Why despite enormous wealth the world has produced, the poor are getting poorer and the rich are getting richer? The global economy is growing but many people do not receive any benefit from it, worst, it has intensified their poverty.

Why despite all the efforts and advances in the past at empowering people, promoting democracy and tolerance, we allow authoritarian leaders to violate human rights and destroy life especially of the poor and vulnerable in society?

Why despite the advanced information technology which was originally envisioned to connect us, we have heightened divisiveness in society and narcissism among individuals?

Why despite the advancement in science and knowledge about nature, we are on the verge of catastrophic environmental destruction because of climate change?

We also ask the church: Why despite more than 500 years of Christianity in our country, the church has not become a credible witness and the faith has not become a great resource for social transformation as there is so much apathy and indifference of many Catholics to the many social ills in our country?

Why has it come to this? Perhaps, we have become proud and self-sufficient. We have become selfish and protective of our own kind. We have become individualist and more concerned about our own security and comforts. We have believed the lie that the powers-that-be has imposed upon us in order to maintain the status quo.

Ironically, yet auspiciously, it is in these desolate realities where God is sowing God’s seed and grace of God’s mission and dream for all of us. It is in these impossible cases that God is slowly birthing God’s people and kingdom just as God made possible the birth of Samson and John the Baptist despite their barren and sterile mothers. For God, our desolation and barrenness are less as a curse than as a preparation for something special.

But we gotta believe, trust and hope. We gotta have faith in seeing God working and walking with us in the barren areas of our lives. We need to go beyond and cease focusing on own enclosed security, comfort and agenda. We need to accept God’s invitation to transform us in God’s grace so we can be born again to become forerunners of Jesus.

Like Samson and John the Baptist, each of us has been called to be a forerunner of Jesus, to prepare the way for the growing and fulfillment of the mission of God’s kingdom that Jesus has inaugurated. We are forerunners of Jesus by the witness of our lives and courageous proclamation so that the gospel of Jesus can continue to transform other people’s lives, especially those who have not yet had the experience of knowing him.

The Christmas story continues … Abangan ang susunod na kabanata, bukas! (watch out for the next chapter tomorrow). The stage is set for the next, and most important annunciation, the annunciation of Mary.

We will hear about this tomorrow.

 

Here is the schedule of Simbang Gabi at the Baclaran Shrine (Philippine Time). All Simbang Gabi masses at the shrine, both evening and early morning, are streamed live. Click this link to watch and listen to the Simbang Gabi at the shrine.

simbang-gabi-2018

 

3rd Simbang Gabi – December 18: The Annunciation of Joseph

St-Joseph

Welcome to the third Simbang Gabi, or as I have called it at the start of the Simbang Gabi, these nine days novena masses are a Christmas academy. In this academy,  we shall go back to the original Christmas story and discover the true meaning of Christmas so as to prepare ourselves for the birth of Jesus into our lives and our world.

The Christmas story has plenty of annunciation stories. Annunciation is the story of God choosing certain people, usually ordinary, uninfluential and poor. They were chosen since their birth to participate in Missio Dei, God’s mission. Annunciation is God’s story of breaking the good news to chosen people about Missio Dei, God’s plan and dream for humanity and the whole cosmos.

All of us have our own annunciation story. For each of us were chosen by God for a mission in this world. No one is born in this world without a purpose, a mission and a calling. Like the characters in the Christmas story, our deepest calling is to participate in the Missio Dei. Through the inspiration of the characters that we will encounter during these Simbang Gabi, may we discover our true calling that comes from God.

The most famous annunciation story of all time is that of Mary which we will read in the gospel of the 5th Simbang Gabi. In the gospel today, we will hear the annunciation story of Joseph.

Like Mary’s story, Joseph’s story is vital to the Christmas story.  Without Joseph’s cooperation, our Christmas story will be incomplete.

So what can we learn from Joseph’s annunciation story?

We don’t hear much about St. Joseph in the Bible. He is simply described as the “husband of Mary,” a “carpenter,” and a “just man” in the Gospel accounts. Neither his age nor his death is ever mentioned in scripture.

Joseph is the silent character in the bible, never said a word, but always did the right thing.  As they say, a man of few words.  Joseph was the perfect example of the saying: Action speaks louder than words.

Joseph was a true gentleman. A true gentleman never leaves his woman. I know of men who so love their woman.  But when their woman got pregnant, suddenly the big burden of responsibility dawned upon them, they become terribly scared and pathetically, abandon their woman.

Joseph became terribly scared and confused too but he never abandoned Mary. Joseph was faced with a horrific dilemma. He discovered that Mary to whom he is already betrothed but with whom he has not consummated their relationship in marriage, is already pregnant. There could be only one explanation; she had been unfaithful and was having another man’s child. It was a very serious matter and, if brought out into the open, would have made Mary liable to death by stoning.

As a righteous man and devout follower of the Mosaic Law, he would want to break the union with someone who had seriously broken the Law. And yet, because he was such a good man, he did not want to expose Mary to a terrible punishment. Few men would accept such a situation with such calmness and self-restraint. Most would find it a terrible blow to their manhood.

It is at this point that God announced to Joseph the true situation of Mary.  God assured Joseph that no other man is involved, that she has conceived through the power of God’s Spirit. Joseph, without saying a word, accepted God’s explanation. More importantly, Joseph accepted God’s invitation to enter into the Missio Dei and become part of the dream and mission of God for humanity.

Joseph was a dreamer. Joseph had big dreams for himself and Mary.  But when Mary and God’s dream intertwined with his own dream, Joseph did not allow his own dreams to prevail over and above the dream of Mary and the dream of God for him. Joseph the dreamer, found a way to integrate his own dream with God’s dream and Mary’s dream.

What is your dream? How do you see your dream a part of God’s bigger dream for you and for the whole world?

Joseph was the faithful husband and father.  He obeyed the angel’s advice to go to Egypt when Herod decided to kill all newborn male babies in Israel.  And he raised the boy child Jesus through hard work and dedication.

Joseph’s story is that he was able to go beyond his own world. He understood the meaning of his life beyond himself.  He was able to transcend his own needs, his own desires, his own ambitions and connect them with the greater mission that God has in store for him.  And because of this he became great.  If Joseph left Mary and decided not to fulfil the invitation of the angel, he is forgotten forever.

We are called to be the new Joseph’s in our times today.  God is inviting us out of our own small world in order to engage and connect with others for a greater purpose other than our own ambitions, plans and desires.  Like Joseph may we see our lives in the greater interconnection of our lives with the life of God through the incarnation of Jesus.  Lock in our own world we can achieve little.  But connected with each other and with God we can do great things.

As we come closer to the birthday of Jesus, let us be like Joseph in welcoming the birth of Jesus in our lives, in our world!

The Christmas story continues … Abangan ang susunod na kabanata, bukas! (watch out for the next chapter tomorrow).

 

Here is the schedule of Simbang Gabi at the Baclaran Shrine (Philippine Time). All Simbang Gabi masses at the shrine, both evening and early morning, are streamed live. Click this link to watch and listen to the Simbang Gabi at the shrine.

simbang-gabi-2018

2nd Simbang Gabi – December 17: God Entered the Human Race

panunuluyan

Welcome to the second Simbang Gabi, or as I have called it at the start of the Simbang Gabi, these nine days novena masses are a Christmas academy. In this academy,  we shall go back to the original Christmas story and discover the true meaning of Christmas so as to prepare ourselves for the birth of Jesus into our lives and our world.

I remember an incident when I joined the Redemptorist mission at Sawanga, Bacon, Sorsogon in 1981. It was the Christmas break during my second year at the seminary. The mission was spearheaded by Fr. Manny Thomas, CSsR. We were there to give missions as well as to celebrate the Simbang Gabi with the people. As soon as we arrived in the barrio and introduced ourselves, some people were asking me whether I have relatives in the barrio. I told them, not that I am aware of. They told me that there are a number of families in the barrio with my family name, Echano, so they surmised they are my relatives.

I have almost forgotten this experience until, years after, I attended a special gathering of my relatives from my father side, the Echano’s. During conversations, I heard that my great, great grandfather spend some time in Sorsogon and other places for work. The line of conversation went as far as to suggest that during this time, my great great grandfather may have had some liaison with some local women in the area. It may not be farfetch to think that these affairs may have borne fruit. Upon hearing this, I suddenly remembered my experience in the mission in Sorsogon.

I must confess, I felt amused to hear that I may have had a charmer great, great grandfather. It is, indeed, interesting what one can discover in going back to his/her own ancestry. One can find interesting and fascinating details about the lives and background of one’s ancestors.

Try researching your own ancestry. I’m sure you will find colorful characters among your ancestors. Many of them, maybe both sinner and saint, tried to live life to the fullest given their strengths and weaknesses and the particular circumstances they found themselves in. Your ancestors’ character will also give you a greater understanding of who you truly are.

In today’s 2nd Simbang Gabi, in the opening of the gospel from Matthew, we hear of the ancestry or genealogy of Jesus.  It is introduced with the words: “The book of the genealogy of Jesus Christ, the son of David, the son of Abraham.”

This may be one of the dullest Gospel readings of the year. It consists of a long list of names, God knows, I could not even pronounce all of them correctly.  This can even be a good exercise for tongue twister. Seriously, many of them doesn’t ring a bell to most Christians. But they are interesting characters, if we could only find the time to examine each of them.

Interestingly, there are four women mentioned – Tamar, Rahab, Ruth and Mary.  What Matthew had done by including them in the list is a big, big ‘no’ for the Jews in the sense that most of them, if not all, were sinners and foreigners because they all bore sons out of questionable union or wedlock. For example, Tamar, who got married to the two sons of Judah and herself was impregnated by her father-in-law; Rahab was a Canaanite harlot; Ruth, a Moabite woman and therefore a foreigner; Bathsheba, the mother of King Solomon with whom King David committed adultery;

There are also a number of scoundrels in the list. Even David, one of the most outstanding servants of God, was an adulterer and a murderer (apart from those he killed in war).

By including sinners and weak human characters is exactly the point of the gospel: Jesus fully entered our human condition, with all its virtues and vices. When the Son of God became a human being, indeed, he became one of us. The Gospel makes no effort to “sanitise” his origins, or the members of his immediate family. There is no shortage of skeletons in Jesus’ cupboard.

The incarnation of Jesus–Jesus, Son of God, becoming one of us–implies that God intended to become part of our human history and lineage. God immersed into everything of our human experience, even the messiest, the muddiest and the sinfulness of our humanity. This is so comforting especially for many of us experiencing great vulnerability and weaknesses. This gives us a lot of hope and the courage to persist because despite our frailties, God will not judge us, instead, he will give us thousands of chances and will continue to believe in the goodness that lies underneath our faults and failures.

Saint Athanasius, the renowned fourth-century bishop of Alexandria and the greatest apologetic of the doctrine of God as the Trinity, in his classic work, Incarnation of the Word, said that the incarnation of Christ occurred not just in order for God to become human but also for human to become God,

“For He was made man that we might be made God; and He manifested Himself by a body that we might receive the idea of the unseen Father; and He endured the insolence of men that we might inherit immortality. For while He Himself was in no way injured, being impossible and incorruptible and very Word and God, men who were suffering, and for whose sakes He endured all this, He maintained and preserved in His own impossibility.”

The Christmas story continues … Abangan ang susunod na kabanata, bukas! (watch out for the next chapter tomorrow).

 

Here is the schedule of Simbang Gabi at the Baclaran Shrine (Philippine Time). All Simbang Gabi masses at the shrine, both evening and early morning, are streamed live. Click this link to watch and listen to the Simbang Gabi at the shrine.

simbang-gabi-2018

Simbang Gabi: Our Gift to Our Lord Jesus Christ

shrine_christmas

Tomorrow, December 16, the Philippine church begins the well-loved and enduring Filipino Christmas tradition called Simbang Gabi (Filipino for “night masses”). Simbáng Gabi is a devotional nine-day series of Masses practiced by Roman Catholics and  Aglipayans in the Philippines in preparation for the birth of Jesus Christ. The Simbáng Gabi Masses in the Philippines are held daily in all parishes, shrines and major chapels throughout the country from December 16–24 and occur at different times ranging from as early as 3 to 5 AM. Yes, that early!

In recent years, especially in urban areas where people find it difficult to attend the early morning masses because of their work, parishes celebrate evening masses of the Simbáng Gabi. This begins at the 15th of December and ends on the 23rd, (erroneously described as “anticipated Simbang gabi” since Vigil or anticipated Masses are only applicable for Sundays and Holy Days of Obligation). However, the propers and readings used for these Masses are those which are prescribed for the day.

White is the liturgical color for Masses celebrated within the context of these novena masses. Violet is used for any other Masses said during the day, as these are still considered part of the Advent season. Filipinos celebrate this Mass with great solemnity and the Gloria is sung.

The Simbang Gabi is the most important Filipino Christmas tradition. Simbang gabi is deeply rooted in the history and culture of the Filipinos.

The Simbang Gabi originated in the early days of Spanish rule over the Philippines as a practical compromise for farmers, who began work before sunrise to avoid the noonday heat out in the fields. It began in 1669. Priests began to say Mass in the early mornings instead of the evening novenas more common in the rest of the Hispanic world. [1]

After hearing Mass, Filipino families usually partake of the traditional Philippine Christmas delicacies,  either during breakfast at home or immediately outside the church, where they are sold. Vendors offer a wealth of native delicacies, including bibingka (rice flour and egg based cake, cooked using coals on top and under), puto bumbong (a purple sticky rice delicacy which is steamed in bamboo tubes, with brown sugar and coconut shavings as condiments), salabat (hot ginger tea) and tsokolate (thick Spanish cocoa).

Many Filipinos believe that if a devotee completed all nine days of the Simbáng Gabi, a request made as part of the novena may be granted. The danger of this, is again, it may lead us to focus on ourselves, which the celebration of Christmas in the secular world has all too often led us–with all the focus on material gifts, parties, and merry-making. The real focus of Simbang Gabi is supposedly, the celebration of the birth of Jesus Christ into our world. Thus, Simbang Gabi is, first and foremost, focused on how our lives can become gifts to Jesus Christ and for others, especially the poor and the needy. That is why in more recent years, the church has called Simbang Gabi more appropriately as Misa Aguinaldo (gift mass).

Indeed attending the Simbang Gabi is a sacrifice. We go out of our daily routine by waking up early in the morning especially in this cold season trying to complete the 9 days masses. It is a sacrifice made not just because of an obligation, nor because we have a petition nor because of a panata (promise) in exchange of a favour from God. It is a sacrifice made out of love, first and foremost, a gift to our Lord Jesus Christ who will be celebrating his birthday.

Simbang Gabi also marks the second part of Advent which focuses on the preparation for the birth of Jesus Christ. Up to the 16th December, the season of Advent is a period of preparation for the Second Coming of our Lord.  On December 17th, Advent changes gear, the focus is on preparing us to celebrate Christmas.

Thus, in these last eight days before Christmas, the relationship between the readings changes.  Each of these days, the first reading is taken from the Hebrew scriptures, and chosen to match the gospel.  The gospels are taken from the infancy narratives of Matthew and Luke. The gospel brings us closer to the celebration of Christmas.  The sense of anticipation and fulfillment builds as we read the story of the preparation for Jesus’ first coming into this world for us.

In this light, Simbang Gabi is going back to the Christmas story, the original Christmas story.  By going back to the Christmas story, we will be introduced to characters that we might be hearing only at this time of the year like Manoah, Samson, Hannah, Samuel, Joseph, Elizabeth and Zechariah. We will see that the lives and stories of these characters will come together in Jesus Christ.  Each character will see the totality of their lives in God’s greater plan of God coming down to become one among us.  They are just supporting characters to the main character which is Jesus. The stories of these characters are not separate stories, each story is part of a larger story—the Jesus story; the story of the coming down of God and becoming one of us.  All these stories are slowly unfolding towards a climax—the birth of Jesus.

That is why I call Simbang Gabi a school or an academy that will teach us the real meaning and message of Christmas.  The daily lesson and insight of each Simbang Gabi will teach and help us how to become gift to our Lord Jesus Christ and to one another. In this way, Simbang Gabi is truly a most meaningful way of discovering and experiencing the meaning of Christmas.

The profound meaning and calling of Simbang Gabi is reflected in this year’s theme of the Simbang Gabi at the shrine: Sambayanang Namumuhay sa Pag-asa: Minamahal, May Lakas, May Handog ( A People Living in Hope: Beloved, Strong, Gifted).

Here is the schedule of Simbang Gabi at the Baclaran Shrine (Philippine Time). All Simbang Gabi masses at the shrine, both evening and early morning, are streamed live. Click this link to watch and listen to the Simbang Gabi at the shrine.

simbang-gabi-2018

 


 

[1] Roces, Alfredo (1 October 2009). Culture Shock! Philippines: A Survival Guide to Customs and Etiquette. Marshall Cavendish Reference.