Sharing the Word

01 January 2013: Solemnity of Mary, Mother of God

(Liturgical color: White)

Luke 2:16-21

New Year: a new journey with Mary, Mother of God!

It is with great joy that I greet all my internet friends a Happy and Prosperous New Year 2013!

New Year fills our heart with new hopes, inspiring us to reach out for new opportunities, and celebrating the gift of life. But some people also look forward to the new year for a new start on old habits. That is our choice.

The Catholic Church opens the new year by proclaiming Mary as the Mother of God. It was the Council of Ephesus which affirmed in June 431 that our Blessed Mother can rightfully be called Mother of God.

The title of Mary, Mother of God does not mean that Mary is the source of Jesus' divinity. This doctrine is sufficiently explained by competent Church theologians, which you may want to read further. As a student of Philosophy, I believe in this doctrine based on this logical syllogism: if Mary is the mother of Jesus, and if Jesus is God, then Mary is the Mother of God. And of course, as a true Catholic I believe in all the teachings of my Church, which rightfully proclaims Mary, Mother of God.

We honor Mary, Mother of God for her courage and selfishness, her faith and her devotion. As Jesus' mother, she too must have felt afraid at certain moments in her maternal role, like when the child Jesus was lost and found in the temple after three days, and certainly during the agony and death of the grown-up Jesus, but Mary's complete trust in God made her accept the role of a mother to God the Son.

In Luke's gospel for today, the poor shepherds who were the first witnesses of the birth of the Messiah, went in haste to Bethlehem after receiving the Good News from the angel. There they found Mary and Joseph, and the infant Jesus lying in a manger just as what the angel told them. Again in humility and complete obedience to God's will, "Mary kept all these things, reflecting on them in her heart."

It is right that we start our spiritual journey in the new year under the loving guidance and protection of Mary, Mother of God, and our mother too. As our mother, "let us entrust to her our hopes and fears, our joys and sorrows as we begin the New Year." Because "mothers are almost always the first to touch our lives."

In Mary we find a perfect model of being christian and disciple of Jesus. Because she was the joy-filled mother of the new born Christ; she was the mother of sorrow cradling her dead Son in the "Pieta"; and she is the Queen-Mother standing at the right hand of the Glorified Lord, which we proclaim in the Fifth Glorious Mystery of the Rosary.

Let us begin our new journey in the Year 2013 with this prayer to Mary, Mother of God:

O Blessed Virgin,
pray to God for us always,
that He may pardon and give us grace;
pray to God for us always,
that He may grant us peace in this life;
pray to God for us always,
that He may reward us with paradise at our death.
Amen.

A Blessed and Prosperous New Year 2013 all. Thank you for a moment with God.

Deo Optimo Maximo

Simbang Gabi in the Philippines

As our Advent pilgrimage draws so near to Christmas Day, Catholics in the Philippines begin their spiritual preparation for the coming of our Lord Jesus Christ with novena Masses popularly called "Simbang Gabi".

Simbang Gabi or Mass at Dawn is a devotional nine-day novena in honor of the Blessed Mother in preparation for Christmas. It is a tradition with deep roots in the country's religious culture, and one of the longest and most popular among Filipino traditions in the Philippines. Simbang Gabi expresses the faith of Filipinos who hold the belief that God is ever present in human history, in the simple joys and anxieties of life's humblest activities.

This novena Mass begins on December 16 until 24. Catholic churches across the nation start to open their doors shortly before the break of dawn at 4 or 5 in the morning, to welcome the faithful to the Simbang Gabi Mass.

Many urban parishes now celebrate anticipated Simbang Gabi around 8 or 9 in the evening in order to accommodate the needs of people on a great variety of work schedules. Anticipated Simbang Gabi Masses start on December 15 to 23.

Origin

It is said that Simbang Gabi traces its roots in Mexico in 1587.  Here in the Philippines it originated in the early days of Spanish rule. This cherished Christmas custom eventually became a distinct feature of Philippine culture.

Christmas Celebration

The changing of times does not break the preservation of celebrating Simbang Gabi in the Philippines. The tradition continuous to our generation, although the celebration incorporates new ways. For example, there are colorful lights and lanterns that fill every street leading to the churches. Songs of the season are played to warm the hearts. Families, friends and the faithful in general go to the nearest church to attend the nine-day novena Mass. And shortly after Mass families go back home to feast on various delicacies like bibingka, puto bungbong or a drink of salabat or hot chocolate.

Relevance

Simbang Gabi is not just a tradition that is celebrated because we need to do so. It provides a significant moment to strengthen relationship among family members. More importantly, it is a time when our faith is intensified. It is the time when we feel the presence of the Lord because it is our spiritual preparation for the coming of Jesus Christ on Christmas Day.

The old Spanish name for the Simbang Gabi is actually "Misa de Aguinaldo". The phrase offers some insight into the meaning of Simbang Gabi. In Spanish "aguinaldo" means a gift. So Misa de Aguinaldo suggests a gift for the Child Jesus on his birthday. Because the observance of Simbang Gabi is somewhat a sacrifice of love as it requires dedication, will power and discipline to get out of bed so early while yet fulfilling all of one's daily duties and obligations.

It is good to be able to complete the nine-day novena Masses. Even if we miss some days, the blessing does not depend on the number of Mass attended. What is important is the disposition of the person who makes some sacrifice of waking up early to attend the Simbang Gabi Mass and receive the Lord's blessing.

Church Bells Ring

Let the bells of Simbang Gabi break the pre-dawn silence of the whole land. For the bells of Simbang Gabi offer a message of hope in God, especially at this crucial time when the Catholic Church is under intense attack for defending the gift of life.

Let us hope in God, and pray for peace on earth to people of good will.

Deo Optimo Maximo!

The Advent Wreath

The Advent Season is our preparation for the big event that is Christmas. In Churches and chapels, including most homes and offices, we see a beautiful symbolism of Advent in the Advent Wreath.

The Advent Wreath is part of our long-standing Catholic tradition, which is very much a part of our spiritual preparation for Christmas.

The Advent Wreath is made up of various evergreens in circle, signifying continuous life. The circle of the wreath, which has no beginning or end, depicts the eternity of God, the immortality of the soul, and the everlasting life found only in Christ, the eternal Word of the Father.

The four candles in the Advent Wreath refer to the four weeks of Advent. According to tradition, each week represents one hundred years, to sum up to the four thousand years from the time of Adam and Eve until the birth of the Savior.

Three of the candles are color purple and one is color rose. In particular, the purple candles symbolize the prayer, penance, and preparatory sacrifice, and the good works the faithful undertake at this time in preparation for Christ's birth.

The rose candle is lit on the third Sunday, which is also called "Gaudete Sunday", or the Sunday of rejoicing. It is so because the faithful are now at the midpoint of Advent, when their preparation is now half over and they are close to Christmas Day.

Some modern day adaptation of the Advent Wreath includes a while candle in the middle of the wreath, which represents Christ, the Light of the World. It is lit on Christmas eve.

The progressive lighting of the candles symbolizes the expectation and hope surrounding our Lord's first coming into the world and the anticipation of his second coming to judge the living and the dead.

Prayers for the Advent Wreath: (usually at the start of Sunday Mass)

1st Sunday of Advent:

Father, as we begin our Advent pilgrimage, we light a candle of Hope.

Grant us the courage to hope: hope for your presence, hope for your peace, hope for  your promise. Amen.

2nd Sunday of Advent:

Father, as we journey down the Advent road, we re-light the candle of Hope, and we light a candle of Peace.

Grant us the courage to make peace: peace in our hearts, peace in our homes, and peace in our communities. Amen.

3rd Sunday of Advent:

Father, at the height of our Advent walk, we re-light the candles of Hope and Peace, and we light a candle of Joy.

Grant us the courage to experience joy in the hope of the Savior's coming: joy in the face of apathy, joy in the face of sorrow, joy in the face of uncertainty. Amen.

4th Sunday of Advent:

Father, as our Advent pilgrimage draws to a close, we re-light the candles of Hope, Peace, and Joy. And we light a candle of Love.

Grant us the courage to share your love: love for life and all creation, love for sinners and saints, love for the poor and the little ones. We thank you for the hope your Son gives us, for the peace he bestows, for the joy your Spirit pours into our hearts, and for your love that redeems us and shows us the way. Amen.

Christmas Eve: (Suggested prayer)

O God, who made this most sacred night radiant with the splendor of the true light in Jesus Christ, the Light of the World, grant, we pray, that we, who have known the mysteries of his light on earth, may also delight in his gladness in heaven, who lives and reigns with You in the unity of the Holy Spirit, for ever and ever. Amen.

Deo Optimo Maximo!

The New English Translation of the Roman Missal     

On Sunday, December 2, 2012, the Church starts a new liturgical year in the season of Advent. It will also be the start of the full implementation of the New English Translation of the Roman Missal for the Catholic Church in the Philippines.

We re-post this article to help lay people know and understand these changes in the New English Translation of the Roman Missal.

INTRODUCTION:

The Liturgy of the Mass:

The Catholic Church desires all its faithful attending Holy Mass to be active participants and not just silent spectators.

"The Second Vatican Council... exhorts the faithful to take part in the celebration of the Holy Mass consciously and actively as befits every baptized person. Thus, "the faithful should have a good understanding of the rites and prayers" in the Mass.

"Worship, particularly the liturgy, is a sacred form of communication with God. God speaks to us and we respond in adoration, petition, and awe. Communication happens through rites and prayers, each of which expresses in various ways the word of God and the prayer of the Church.

The New English Translation of the Roman Missal:

The Bishops of the Philippines, which is the highest body collectively representing the Catholic Church in the Philippines, voted in January 2011 to adopt the New English Translation of the Roman Missal in toto, which will be fully implemented throughout the country by December 2012 during the Advent Season. Before that, there is a gradual implementation of the new English Translation.

However, before the eventual use of the new liturgical text, it is necessary to explain and provide catechesis on the implication of the changes introduced to the Order of the Mass. It is important to note that these changes do not differ in doctrinal content compared to the present version.

First Change: Greeting in the Mass:

As the Priest-celebrant greets with "The Lord be with you," in the beginning of the Mass the response of the faithful is as follows:

A.    The Text

        Latin:                        Et cum spiritu tuo.

        Present version:        And also with you.

        New version:             And with your spirit.      

        Other parts of the Mass where this greeting is used:

        1.    Liturgy of the Word

        2.    Introduction of Eucharistic Prayer (Preface)

        3.    Kiss of Peace

        4.    Before the Final Blessing

B.    Analyis of the changes:

        The new version is a more literal translation from Latin. "The answer in both the Greek and 
        Latin liturgies is "And with your spirit." 

        "Ancient Greek philosophy recognized three ascending levels in humans: the body, the soul, 
        and the spirit. The spirit represents what is best and noblest in a person.

        "In such a case, it is a courteous way of returning the greeting "The Lord be with you". We 
        graciously  address people by referring to their rank, status, or dignity. Thus, we commonly 
        use the honorific title such as "Your Honor", "Your Reverence", and "Your Excellency".

C.    Catechesis:

        "When the people reply "And with your spirit", they return the greeting and express the 
        prayerful wish that the priest will also be filled with the presence of the risen Lord, and 
       that his ministry may receive the power and blessing of the Holy Spirit."


Second Change: Penitential Act:

A.    The Text       

        Latin:                                        mea culpa, mea culpa, mea maxima culpa
   
        Present version:                        I have sinned through my own fault

        New version:                              through my fault, through my fault, through my most 
                                                         grievous fault

B.    Analysis of change:

        The present English version in use (which was from the 1973 translation of the Roman 
        Missal) compressed the triple mea culpa of the Latin in just one "through my own fault".

        The new version goes back to the literal translation of the Latin Penitential Act, or Confiteor  
        (which means "I confess..."), as shown above.

C.    Catechesis:  
       
       "Before we enter into the sacred celebration (of the Mass) we acknowledge that we are 
        sinners in need of God's mercy.

        The restoration of the Latin mea culpa in the Penitential Act is indeed timely.         
        
        Pope Pius XII lamented: "perhaps the greatest sin of the world today is precisely the loss 
        of the sense of sins."
         
        Thus, the repetition of mea culpa three times "should etch in our consciousness the 
        sense of being sinners, though never despairing of God's mercy and always intent on doing 
        our best to achieve true and lasting conversion of life."

        "But a word of caution needs to be said. Acute awareness of sin should not grow into a 
        pessimistic view of ourselves and the world. Christians are not pessimists because they 
        put their trust in God." 

         Thus, even when we "fail again and again, but by the grace of God" we can also rise again 
         and again.

        In the Confiteor we "confess to God and to one another as individual persons, but we stand 
        together before our merciful God as a community of sinners and saints. Thus, while we own
        responsibility for our personal sins, we share at the same time the burden of one another's 
        guilt.

        Pope Paul VI wrote:"The hidden and gracious mystery of God units us all through a super-
        natural bond: on this basis one person's sin harms the rest even as one person's goodness 
        enriches them."      
   
        "Such bond obliges us to say mea culpa for our sins and the sins of our sisters and brothers. 
        Herein lies the mystery of Christ's mystical body. Indeed Christ, the sinless one, carried our 
        sins on his innocent shoulders and nailed them to the cross."

        "And because we are members of the one mystical body of Christ, we make amends for the 
        sins we have not committed" through our mea culpa, mea culpa, mea maxima culpa!      

   

Third Change: "Glory to God in the highest"

A.  The Text:       

      Latin:                                            et in terra pax hominibus bonae voluntatis

     Present version:                             and peace to his people on earth

     New version:                                  and on earth peace to people of good will

B.  Analysis of change:

      The new version is the literal and more faithful translation of both the Latin 
       and Greek text.

      We hear the angels greeting the birth of the Messiah with the song: "Glory to 
      God in the highest, and on earth peace among people of good will."

      "Goodwill" and "good will" express two different thoughts in English. The first 
       refers to God; the second to the people."

C.  Catechesis:

      The joyful hymn of the angels' greetings "carries us back to the first Noel when 
      the Son of God descended to earth with the glad tidings of peace. But he worked 
      for it; he shed his blood for it." In other words, "peace is the Father's gift to us, 
      but Christ had to win it in order to own it and thus bestow it."

      "Peace is God's gracious gift to the fallen world. Not one of us can claim to 
       deserve it. Not one of us is good enough to merit the grace of peace. Such was 
       the gratuitousness of divine grace that Christ died for us not because we were 
       saints, but because we were helpless sinners."

      Thus, when "we sing 'on earth peace to people of good will', we ought to keep 
      in mind that God's peace is not a reward grated to people who possess good will; 
      rather, it is the benevolence of God, a goodwill gift, a divine favor bestowed on our 
      unworthy selves."

      "We keep reminding ourselves that the only reason why we can claim to be 
      'people of good will' is because God has first shown his favor to us. Finally, we 
      resolve with the help of divine grace to live worthily so that the peace of Christ 
      may always dwell in our hearts."

Fourth Change: The Creed

This time the change is in The Creed. We use two versions of The Creed, the 
Nicene Creed which is the longer version, and the shorter version of the Apostles' 
Creed.

The Nicene Creed is the most widely accepted statement of faith among Christian 
churches. This was defined during the First Council of Nicea in the year 325 AD. 
Catholics refer to the Nicene Creed as the "Symbol of Faith".

Nicene Creed:

A.  The Text:       

      Latin:                         Credo in unum Deum... Et unam, sanctam, catholicam et 
                                        apostolicam Ecclesiam.

     Present version:          We believe in one God... We believe in one holy catholic 
                                        and apostolic Church.

     New version:                I believe in one God... I believe in one holy catholic and 
                                        apostolic Church.

B.  Analysis of change:

    The present version in the first person plural ("we") is based on the Greek version. 
    The Latin version has consistently used the first person singular ("I"). Both may be 
    used for valid reason.

    "The plural pronoun "we" indicates that what we declare in the creed is the faith of 
    the Church... This plural form of the Creed is proclaimed meaningfully on the 
    occasion of synods and councils."

     "The singular pronoun "I", on the other hand, expresses personal adherence to the 
     tenets of faith. It is the form of the Creed that we use when we profess or renew our 
     baptismal faith." The new version of the Creed recited at Mass will now follow the 
     Latin version of the singular pronoun.

C.  Catechesis:

     In our baptism, we or our parents on our behalf made the profession of faith in the 
     Holy Trinity in the first person singular.

     "At baptism we do not merely state what the whole Church believes; we declare that 
     we personally adhere to what the Church believes: 'I believe in God, the Father 
     almighty; I believe in Jesus Christ, his only Son, our Lord; I believe in the 
     Holy Spirit.'"

     "There is thus interplay between our personal profession of faith and the official 
      creed of the Church."

     "On Sundays and solemn feasts the Church wants us to renew our profession 
     of faith. It is not a mere recitation of the fundamental doctrine of the Church 
     about the Holy Trinity, the Church and the communion of saints, baptism and 
     forgiveness of sins, and everlasting life. We are saying in effect: 'I embrace the 
     faith of the Church. To this faith I commit my whole life, my every thought, 
     word, and action."

    "The creed at Sunday Mass extends to the entire year our commitment to live 
     according to what we promised when we were baptized. It is a commitment of 
     a lifetime, and it is a personal act that engages our entire person."


Apostles' Creed:

A.  The Text:

     Latin:                        descendit ad inferos

     Present version:        He descended to the dead.

     New version:             He descended into hell.

B.  Analysis of Change:

     The ancient meaning of the Latin term inferi is "limbo" where the souls of our 
     ancestors from the time of Adam and Eve to the coming of Jesus Christ stayed. 
     "It was believed to be the abode or realm of the dead where the ancestors 
     awaited the coming of the Savior."

     "The new translation revives a former English translation of inferi as hell, 
     which does not correspond to the current understanding of hell. In fact, the Latin  
     inferi can mean either underworld or hell.

C.  Catechesis:

      "The context of 'He descended into hell' is the Easter Triduum of Christ's 
      death, burial, and resurrection.

      "If Good Friday commemorates his (Jesus') death and Easter Sunday his 
      resurrection, Holy Saturday recalls the day of his burial. Ancient tradition 
      connects the burial of Christ with his visit of the ancestors in the inferi or realm 
      of the dead. His rest in the tomb on Holy Saturday, the seventh day when God 
      rested from all his work of creation, was not really a day of rest from his work 
      of salvation; he went in search of his ancestors. He died in order to visit the 
      dead and raise them with himself. 
      
      He came down to earth alone; he returned to the Father in the company of 
      those he had redeemed. This is the awesome event of Holy Saturday, the mystery 
      of his burial."

      "We can speak of hell in a metaphorical or even idiomatic way as in "all hell broke 
      loose" when there is a great uproar and disorder. For some of us life can be real 
      hell, but we know that Christ came down to the hell that sin created. He tasted 
      the hell of poverty, betrayal, and bodily pains. There were moments when his life 
      was hell and he cried in utter helplessness: 'My God, my God, why have you 
      forsaken me?'"

      But Jesus' "experience of earthly hell allows us to trust that he, the 
      compassionate Shepherd, will not abandon us in our hell. We cling then to the 
      faith of Holy Saturday: Christ descends into our hell in order to impart to us the 
      virtue of Christian optimism and hope in God." Because we believe that Christ 
      will descend into our hell to keep us company and lift us up to the Father.

 Fifth Change: The Eucharistic Prayer - Introductory Dialogue

We now come to that part of the Mass called The Eucharistic Prayer.

The Eucharistic Prayer means "a prayer of thanksgiving and sanctification. The priest 
invites the people to lift up their hearts to the Lord in prayer and thanksgiving; he 
unites them with himself in the prayer which, in the name of the entire community, 
he addresses to God the Father through Jesus Christ in the Holy Spirit. Thus, the 
entire congregation of the faithful joins "itself with Christ in confessing the great 
things God has done and in offering the sacrifice" of the Mass.

A.  The Text:       

     Latin:                            Dignum et iustum est.

     Present version:           It is right to give him thanks and praise.

     New version:                 It is right and just.

B.  Analysis of change:

      The classical Latin phrase "Dignum est" signifies "the worthiness of an action.

      "The word 'right', which translates dignum includes not only our obligation to 
      do the right thing in relation to God but also our realization that in the first 
      place God deserves to be thanked."

      "The word 'just' translates iustum. It tells us that God is just or righteous. 
      We acclaim God's justice and righteousness, which he imparts to us through 
      the Spirit of adoption."

      "In a word, the acclamation Dignum et iustem est means that God is worthy to 
      be thanked (dignum) and his justice makes us holy (iustum).

      However, the present translation "elaborates the word 'dignum', but in the 
      process it leaves out iustum: "It is right to give him thanks and praise."
     
C.  Catechesis:

     "When the priest exhorts us to 'give thanks to the Lord our God', we answer 
     with enthusiasm and fervor: "It is right and just.'"

     We say "it is right, because God is worthy of all thanks. The great work of our 
     salvation, which he accomplished in Jesus Christ, infinitely exceeds our ability 
     to give thanks.

     And we also acclaim that "it is just, because God, the Just One, shares with 
     us his own righteousness whereby we become holy and righteous in his sight.

     In summary, therefore it is right and just to give thanks to the Lord our God.   


Sixth Change: The Communion Rite

"Since the Eucharistic Celebration is the paschal banquet, it is desirable that 
in keeping with the Lord's command the faithful who are properly disposed 
receive his body and blood as spiritual food. This is the purpose of the breaking 
of the bread and the other preparatory rites that lead the faithful directly to 
Communion.

"Lord, I am not worthy..."

A.  The Text:       

      Latin:                          Domine, non sum dignus ut intres sub tectum meum:  
                                         sed tantum dic verbo, et sanabitur anima mea.                                       
                                    
     Present version:           Lord, I am not worthy to receive you, but only say 
                                        the word and I shall be healed.      

     New version:                Lord, I am not worthy that you should enter under 
                                         my roof, but only say the word and my soul shall 
                                         be healed.

B.  Analysis of change:

      "The liturgical formula is an adaptation of the words a centurion addressed to 
      Jesus. The pagan centurion had a slave who was close to death. He sent some 
      Jewish elders to Jesus to heal the slave. But as Jesus was not far from the 
      house, the centurion sent message to Jesus: "I am not worthy to have you 
      come under my roof..."        
        
       But "what matters here is not the story of the centurion, which has no 
       connection with Holy Communion, but his attitude toward Jesus. His humility 
       and faith are exemplary and truly edifying and should be the attitude of those 
       who receive Holy Communion.         
       
       The present version made a simple and straightforward translation of the 
       Latin text.         
       
       The new version is literal and brings to mind the words of the centurion.
       
C.  Catechesis:

       "The centurion's attitude of humility and faith should become our own when 
        we approach Holy Communion. He was aware of his unworthiness. He knew 
        that as a pagan he was not holy enough to invite Jesus to his home.         
       
       But "Jesus considered him worthy of his love and attention because of his 
       humility and faith.


Epilogue:

Thank you for your time to  read and understand the changes and catechesis of the New English Translation of the Roman Missal.


  

Deo Optimo Maximo

Nick Isip

______________________________

* Source: The New English Translation of the Roman Missal: A Catechetical Primer, by Fr. Anscar J. Chupungco, OSB