Tagalog Mass Readings

1. Sambuhay Daily Readings In Tagalog

Jun 11, 2011 - Awit at Papuri - Tagalog Mass Readings. By Awit at Papuri Communications. Identifier tagalogmassreadings. Gabay sa Banal na Misa. English/Tagalog for the month. A way that they express the local Church’s prayer AS flowing from the message of the mass readings.

Our Filipinocelebrations of the liturgical year reflect forms of popular religiosity thathave arisen and been accepted throughout the ages. They are a sure sign of theextent to which the faith has taken root in the hearts of our people and of itsinfluence on the daily lives of the faithful. Regarded as a treasure of theChurch, our popular pious exercises allow our people to express our faith and ourrelationship with God and Providence,with Our Lady and the Saints, with neighbors, with the dead, with creation andstrengthens membership of the Church.[2]They are a testimony of the faith of the simple of heart, underlining the oneor the other accent without pretending to embrace the whole content of theChristian faith. Our popular religiosity is a living reality in and of theChurch; its source is the constant presence of the Spirit in ecclesialcommunities; its reference point, the mystery of Christ; its object, the gloryof God and the salvation of man; and its historical moment, the joyousencounter of the work of evangelization and culture.[3]The Church, for her part, does “respectand foster the qualities and talents of the various races and nations. Anythingin these people’s way of life which is not indissolubly bound up withsuperstition and error, she studies with sympathy, and, if possible, preservesintact. She sometimes even admits such things into the liturgy itself, providedthey harmonize with its true and authentic spirit”.[4]If, on the one hand, popular religiosity must not take the place of liturgy,liturgy, on the other hand, does not eliminate the other forms of expressingthe faith in Christ the Savior.[5]Likewise, it is important to recall that popular religiosity finds its natural crowningin liturgical celebration, toward which it has to be ideally oriented, even ifhabitually it does not flow into it.[6]

Our [Catholic]religious culture began with the coming of the Spanish missionaries. The Philippines as a former colony of Spain sharesand preserves faithfully much of its colonizers’ religious traditions, puttingon local color and character. For example, we have what the Spaniards called “Misa de Aguinaldo”, which we would call“Simbang Gabi” culminating with the “Panuluyan” held immediately before theChristmas Midnight Mass. This form of religiosity is still very much alive inour midst nowadays.

Whenever the“-ber” months of the year set in, forus Christmas is so close and for some it has in fact come. That is whyeverywhere you will hear Christmas carols being played and the Christmas spiritdominating the air. Everyone, not only children, begin to flock to malls andshopping centers to buy Christmas decors and ornaments to adorn their houses;these include Christmas trees, star-shaped lanterns (“parol”) and cribs (“belen”).The spirit is very much in contrast with the Advent liturgy, which, though itsmood is one of joyful expectation, yet calls for restraint in the use of “Gloria”, musical instruments,ornamentations; the use of purple vestment reminds us also of exercising somerestraints in our liturgical celebrations.

Every year,from December 16 to 24, parish churches and barangay chapels teem with peoplefrom all walks of life for a pious exercise that has become so popular amongFilipino Catholics all over the world.[7]This form of popular piety is known as “Misade Aguinaldo”, also called “SimbangGabi”.[8] Itis a novena of Masses in honor of the Blessed Virgin Mary, the Expectant Motherof God, and in preparation for the commemoration of the birth of our Savior.[9]This popular religious custom is considered among the oldest and the mostvenerable religious traditions in our country. In contrast to the sobercharacter of the Advent liturgy, these Masses are festive in character and are saidwith special solemnity: the “Gloria”and, before, also “Credo” as well asChristmas carols, are sung even on the 3^rd and 4^thSundays of Advent (but onlyduring the Misa de Aguinaldo), whitevestments are used even on Sunday, the church and sanctuary are festivelydecorated, and approved musical instruments are played.[10]Nowadays, if any of these days fall on Sunday, the Mass formularies and readingsare those of Sunday.[11]The intention for the celebration of the “Misa de Aguinaldo” is: “pro constantia Indorum in fide et proreligionis conservatione in his partibus, quae causa gravissima sane etpubblica est; quippe maxima est ratio quae pro Religione militat”.[12] Itis to be noted that, for our people, the celebration of the nativity of ourLord commences with these dawn Massesfrom December 16 onward.

From thehistorical perspective, the First PlenaryCouncil of the Philippines, in 1953, applied for a papal indult underthe following conditions: “On the ninedays preceding the Nativity of our Lord, i.e., from December 16 to 24,the solemn votive Mass Rorate CoeliDesuper[13] is sung especially in parish and conventchurches, but only once a daywith great solemnity and with a big attendance of the faithful”.[14]With the promulgation of the 1960 Code of Rubrics, the Philippine Hierarchy,under its president Archbishop Julio Rosales of Cebu, wasted no time anddecided to elevate in the same year to the Holy Father a suppliant letter “humbly asking that, in spite of thepromulgation of the new Code of Rubrics,and for as long as the same grave reason, namely the conservation of the Faith[in the Philippines] continued, the Aguinaldo Masses be allowed to be sung for nine days preceding the Nativity”.[15]On 24 March 1961, the petition was granted for a period of five years. Untiltoday, the Philippine Church continues to cling strongly to centuries-oldtradition of celebrating the “AguinaldoMasses”, with undiminished attendance and festive joy, for the same reasonsadduced in ancient times, but with some changes and trends caused by thechanging lifestyle and circumstances in our society. We refer to the time andplaces of their celebration. Some Masses are now being celebrated in theevening, and not only in churches and chapels, but also in malls and commercialcenters.

Regardingthe propriety of celebrating the “AguinaldoMasses”, with all its elements, in the evening and even more than once in aparish church due to the great magnitude in number and massive attendance ofpeople, let me share with you the following considerations:

1.In places where the “Misa de Aguinaldo” or “SimbangGabi” begins on December 15 and is celebrated in the evening, whichformulary are we going to use?

Since “Misade Aguinaldo” or “Simbang Gabi”is a form of Filipino popular religiosity or popular devotion expressed not innovena of devotional prayers but inthe liturgy, there is no reason why elements (“Gloria”, festive celebration, white vestment, et al.) of the “Simbang Gabi” may not be availed of. Infact, these “Misas de Aguinaldo” weretolerated since they were regarded as a popular devotion, not only inpreparation for the celebration of the Lord’s nativity, but also in honor ofthe Blessed Mother.

There is only one restriction though: no anticipation of weekday Masses.For December 15, therefore, the Mass formulary (prayers andreadings) proper to theday is to be used.

2.Couldwe anticipate the “Aguinaldo Masses”on weekdays?

We donot anticipate any Mass except Masses on Sundays, holy days ofobligation, or solemnities which have their own VigilMass and EveningPrayer I. Therefore, Masses on ordinary days or week days are notanticipated. Hence, the formulary to be used for December 15 onward is theformulary (i.e., the texts of the prayers and readings) proper to theday.

3.Does the reason given with regard to thecelebration of the “Aguinaldo Masses”in the Philippines,that is, for the perseverance of the nation in faith and the preservation ofour holy religion in this part of the world, still hold? Is it still valid?

In the affirmative. There is also a schoolof thought which holds that if these Masses were celebrated at dawn to allowfarmers to participate in these Masses before they go to work in the fields,there is no reason why the same could not be applied to people who have toleave their homes early in the morning for work in the offices, schools, etc.

4.Rubrics regarding “Aguinaldo Masses” at Dawn:

a. For the Mass formulary, use the Common ofthe BVM in Advent (“Rorate Coeli Desuper”),Gloria, Advent Preface II [I], whitevestments.

The Supplementto the Roman Sacramentary provides us with the Mass formulary (liturgicaltexts), both the texts ofthe prayers and the Scriptural readings, for ach day of the “Simbang Gabi”. It likewise says that, atthese Masses, the “Gloria” is sung onthe 3^rd and 4^th Sundays of Advent, white vestments areused even on Sunday, the church and sanctuary are festively decorated, andapproved musical instruments are played, but only for the “Aguinaldo Mass” of that day.

b. The CBCP has also approved to permanentlyassign to December 16 the readings for Fridayof the Third Week ofAdvent:Is 56: 1-3, 6-8 and Jn5: 33-36. On the other hand, the Ordosays that “in the spirit of the season, one may lawfully use in these Massesthe Weekday Lectionary” (Roman Missal, General Guidelines 328).

5.Regarding celebrating more than one “Aguinaldo Mass” in a parish churchespecially in highly urbanized places (which do not have any other church or chapels to celebrate the saidMass) due to the magnitude innumber of people attending or participating in the Mass which the churchbuilding may not be able to accommodate, there is no reason why this may not beallowed. It is to be noted that one of the considerations for the granting (to both Spainand the Philippines)of the indult to celebratethis Mass is the massive and undiminished attendance of people.

6.Christmas Liturgies in the Absence of a Priest: One of the impressiveexpressions of Filipino Catholic faith is the practice of novena Masses inhonor of the Blessed Virgin Mary (Misa deAguinaldo, Simbang Gabi, or Aguinaldo Masses) traditionally held atdawn from December 16 to 24. In order not to deprive the faithful who live faraway from the parish church of the spiritual benefits derived from the practiceof “Simbang Gabi”, the CBCP has foundit opportune and legitimate to introduce, since 1997, “Christmas Liturgies in the Absence of a Priest”, similar to the “Sunday Assembly in the Absence of a Priest”.This rite is offered as a guide for the proper observance of such acelebration. It is, however, understood that the norms issued by the Holy Seeand the local Ordinary on the “Sunday Assembly in the Absence of a Priest” apply in this Christmas liturgy withequal force. Likewise, the Philippine Bishops have also granted its seal ofapproval for the faithful to sing the “Gloria” on the Thirdand Fourth Sundaysof Advent, but onlyduring the “Simbang Gabi”Masses and the “Christmas Celebrations inthe Absence of a Priest”.

7.During the “Simbang Gabi” Masses and “ChristmasLiturgies in the Absence of a Priest” may Christmas carols be sung?

In the affirmative, since for FilipinosChristmas begins not at the Midnight Mass of December 24, but at the start ofthe “Simbang Gabi”. The Alcina reportlikewise tells us that even Christmas carols were sung at the “Misa de Aguinaldo” in the Visayas andperhaps even in Manila where he had stayed for atotal of four years during his ministry in the Philippines.

Prepared by:

FR, VIRGILIO B. HERNANDEZ
Immaculate Conception Parish
Malvar, Batangas

[1] Cf. Sacrosanctum Concilium [SC] 102, 104, 106, and 107.

[2] Cf. Pontifical Council for Culture, Per una Pastorale de la Cultura (CittaVaticana, 1999) 28.

[3] Cf. John Paul II, Homilygiven at the Shrine of the Virgin Mary of Zapopan (1979) 2.

[5] Cf. Congregation for Divine Worship and Discipline of theSacraments, Directory on Popular Pietyand the Liturgy. Principles and Guidelines. Intervento del Card. Jorge A. Medina Estevez, II.

[6] Cf. John Paul II’s Message on 21 September 2001 at the PlenaryMeeting of the Congregation for Divine Worship and Discipline of theSacraments, nos. 4-5.

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[7] For others, the novena of Masses is from December 15 to 23 due tothe curfew enforced during Martial Law by the Marcos Government; the eveningonward of December 24 is the celebration of Christmas. The period from December15 to 23 continues to be retained by some pastors until today in order torespond to and accommodate the people’s clamor for Misa de Aguinaldo in their barangay chapels.

[8] Both in Spainand in the Philippines,these Masses “de Aguinaldo” werecelebrated in the early hours of the morning. As early as the 17^thcentury, they are said to be celebrated “summomane” (= very early in the morning), “adauroram” (= at dawn), and “antequamdies illuxerit” (= before daybreak). They are celebrated, both on weekdaysand Sundays, and, like solemnities, festive and solemn elements like “Gloria” and “Credo” are sung.

[9] The liturgy frequently celebrates the Blessed Virgin Mary in anexemplary way during Advent to recall the women of the Old Testament whoprefigured her, to exalt her faith ad humility to submit to God’s will andsalvific plan, and to highlight her presence in the events of grace precedingthe birth of Jesus.

[10] The Alcina report tells us that even Christmas carols were sung at the “Misa de Aguinaldo” in the Visayas and perhaps even in Manila where he had stayed for a total of four yearsduring his ministry in the Philippines.Cf. C. Kobak, OFM and P. Fernandez, “Alcina’s Report on the Celebration ofFeast in 17^th Century Samar and Leyte” in Philippiniana Sacra, XVI, 46 (January-April, 1981), 134-137; alsoC. Kobak, “The Great Samar Leyte Bisayan Missionaryof the 17^th Century” in PhilippinianaSacra, XIII, 39 (September-December 1978). In collaboration with PabloFernandez, OP, and Lucio Gutierrez, OP, Cantius Kobak, OFM, published in itsoriginal Spanish with parallel English versions in Philippiniana Sacra (1978) a great part of Alcina’s “Historia delas Islas e Indios de Bisayas…1668”.

[11]Today, there is aquestion as to which formulary are we going to use in celebrating the “Aguinaldo Masses” on Sundays, beginningwith the Saturday Evening Masses. The Supplementto the Roman Sacramentary says that “Ifany of these days fall on Sunday, the Mass formularies and readings are thoseof Sunday”.

[12] Tanslation: “for theperseverance of the natives in the faith and for the preservation of Religionin this part of the world; certainly a very weighty reason for the advancementof Religion”.

[13] The Mass formulary “RorateCoeli Desuper” actually falls in the TridentineMissal under the “Missae de S. Mariain Sabbato, I. Tempore Adventus” which may also be used as “Votive Mass in honor of the Blessed VirginMary”. In the present Missale Romanum,editio typica tertia, it is fund in the “CommuneBeatae Mariae Virginis, II. Tempore Adventus”, which may also be used as “Votive Mass in honor of Blessed Virgin Mary”.

[14]Acta et Decreta Primi Concilii Plenarii Ins.Phil., Manilae, 1953, n. 356; J. Ylla, OP, Indultos y Privilegios de Filipinas, USTPress, 1940, p. 24. For the rest of the other scheduledMasses during this period, Advent has to be observed in all its rigor.

The SecondPlenary Council of the Philippines did not touch this papal gift or “aguinaldo” in view of the fact that the Congregation for Divine Worship andDiscipline of the Sacraments would not allow even the Solemnity of the Immaculate Conception to take precedence over theAdvent celebration when December 8 falls on a Sunday. The rationale for this isthat Advent in its totality may not be violated, in much the same way as Lentis to be kept integral.

[15] Cf. Ibid., pp. 470-471.

Sambuhay Daily Readings In Tagalog

Ang mga larawan ay galing ay airearanatsakumagcow.com.

The Sambuhay Missalette currently has features that will help one look for applications of the text:

The cover page has a reflection or essay where an invited writer shares his/her thoughts and experiences on the readings of the day. The article is one writer’s ”application” of a Sunday text or texts. Depending on the training of the writer (he may be student in the seminary, a veteran missionary, a professor of biblical theology, or a trained exegete), the article may look technical in parts, but it always ends up giving an explanation of the theme of the liturgy and some indications as to how the Scriptural readings are to be understood in a given situation. Sometimes, stories and experiences are shared to this effect.

Inside the missalette, brief introductions to the liturgy and to the first and second readings are given. In our parish, these are read by the Commentator as part of their catechetical function. The introductions form part of the mystagogy of the celebration. “Mystagogy” is like a “blow-by-blow account”: a commentary on every step of the celebration with the purpose of helping the faithful “get into the groove” of the mystery being re-presented.

Apart from the brief introductions, there is also the “Prayers of the Faithful”. Currently, these petitions are formulated in such a way that they express the local Church’s prayer AS flowing from the message of the mass readings. In other words, the individual petitions are not random formularies but are meant to express the praying heart’s response to the Word of God proclaimed and heard in the midst of the assembly.

In the back page, there is a “Note Box” that sometimes contains an exegetical or theological note based on the Gospel reading. During this year of St. Paul, the “Note Box” contains insights into Paul and his work. In the past, it contained word studies, geographical illustrations and other materials one normally finds in biblical dictionaries. This is one feature which — like the front cover essays — makes the Sambuhay worth collecting.

So how does one take advantage of these features?

It is said that there are several ways of skinning a cat (although I doubt whether one could name at least one). I use the Sambuhay for preparing my Sunday sermons and this is what I usually do to “enhance” the notes I have prepared:

The Introduction to the Readings

After studying the Gospel reading (see the steps described above), I first check the introduction to the first reading. The first reading is usually coordinated with the Gospel reading through typology. In the case of the 23rd Sunday of OT, the first reading is taken from Ezekiel 33:7-9. The introduction for it describes the reading as about the call of Ezekiel to be a watchman for Israel so as to dissuade them from wickedness and lead them to conversion. A final note connects it, not to the Gospel reading as such, but to what Jesus wants his disciples to be for those who have ”strayed”. The reading from Ezekiel itself — in the light of the introduction — helps me zero in on the mandate to Ezekiel as watchman (v. 7) and the particulars of this mandate (vv. 8-9). Looking at the text within its context adds more to my understanding of the first reading: the work of Ezekiel would be similar to the vigilant guard in the tower who should blow the trumpet when an enemy attacks (Ezekiel 33:1-6). The rest of the section (vv. 10-21) speaks of individual responsibility and sheds further light on vv. 8-9. What is important here is that the responsibility of Ezekiel as the watchman of Israel is identified as what Jesus wants for his Church. Seen in the light of the day’s Gospel reading, the process described in Matthew becomes a means for creating an environment where repentance and conversion is possible.

The second reading – sometimes an alternative text to preach on with a message of its own distinct from that of the Gospel and the first reading — for the 23rd Sunday is on Christian charity and puts the message of conversion and reconciliation within the life-style of the Church which should be that of a love that is unselfish and life-giving, like the love of God manifested in and through Jesus.

The Prayers of the Faithful

After the readings, I usually check the prayers of the faithful and see how the petitions have been formulated. In the picture on the right (click for a larger view) one notices that some petitions have been expressed in such a way as to highlight the Church’s ministry of reconciliation, and the ways particular groups of people can fulfill such ministry in their particular work. A BEC leader can use the prayers of the faithful at the conclusion of the BEC meeting or reformulate some of the petitions so as to express the needs of his/her community. Quite recently, the makers of the missalette have added a portion in the prayers of the faithful where the local church/community can add its own petition (s). That too can be used in the BEC meeting for individual members to add their own petitions.

The Note Box

Sometimes, the Note Box at the back of the Missalette can shed light on the Gospel and the other readings. Since during this Pauline year the Note Box is on Paul and his ministry, one would be right to expect that it would be instructive for understanding the situation of the Christian mission in the first century, the life of the early Christians and the theology of Paul. For the 23rd Sunday, the Note Box informs us about the Gentile missions and how Paul understood his work in this area. Reflection on this note could help one understand the passage in the Gospel selection — if one has not already — which says that the one who refuses to admit one’s fault before the Church should be treated like “a Gentile and a publican.” We already know from previous Sunday readings how Jesus treats a publican like Matthew or a Gentile like the Roman centurion and the woman from the regions of Tyre and Sidon. They are to be treated not as outsiders (or tiwalag, as fundamentalist cults or sects would treat them) but as objects of Christ’s saving work. For Matthew the publican and the Gentilic Canaanite woman, the key concept is mercy. To treat a hardened Christian like a Gentile or a publican is to treat them as objects of mercy, for “it is mercy I want, not sacrifice. (HHosea 6:6)”

The Introductory Reflection/Essay

The last thing one studies in the Missalette is the introductory reflection or essay. It is the fruit of the last stage of a Gospel reading’s “application” and therefore is studied last. ² The article for the 23rd Sunday is entitled “Heal and Reconcile” and explains the reader understand the liturgical texts within the Church’s ministry of reconciliation as a work of love that is accomplished in acts of mercy. The essay, like the Note Box can be collected in a dossier that can also serve as a future reference. But it can also contribute to a stock knowledge that will help one understand how the passages of Scriptures are applied to the questions of the contemporary Church.