pamisulu vol.1 number 1 (2011)

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SuLUMother of Good Counsel Seminary A n InterdIscIplInAry JournAl of t heology And p hIlosophy

Marian Devotion and Liturgy in the Churchs

Evangelizing Mission in Asia Jose na M. Manabat, SLD

Veneration of Saints in Popular ReligiosityFr. Oliver G. Yalung, SLL

The Paschal Mystery in Hans Urs von

Balthasars Trinitarian TheologyFr. Jesus B. Layug, Jr., SThL

Becoming-Religion: A. N. Whitehead

and the Process Metaphysics of ReligionFr. Kenneth C. Masong, PhD

Book Reviews:Evangelization for the Third Millennium

Israel Enero C. Camara

Truly Our Sister: A Theology of Mary in theCommunion of Saints Jowel Jomarsus P. Gatus

V ol . 1 N umber 1 2011 I ssue

ISSN XXXXXXXXX


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Pamisulu comes from the Kapampangan word sulu meaning light (inthe sense of a bon re or a torch) and the pre x pami- which means

sharing or being together. The word pamisulusuggests the dual meaning of sharing around the light of

re and sharing the very re itself. The journal Pamisulu seeks to be an avenue for a communion of ideas intheology and philosophy. It seeks to embody the mutualinteraction of a searching faith and an open reason.Pamisulu is a refereed, print, and open access journalpublished bi-annually by the Graduate School of

Theology and the Faculty of Philosophy of the Mother of Good CounselSeminary, San Fernando, Pampanga, Philippines.

Pamisulu:

an interdisciplinary journal oftheology and philosophy

G raduate School of t heoloGyf aculty of PhiloSoPhy

M other of G ood c ounSel SeMinaryu niSite , d el P ilar , San f ernando , PaMPanGa 2000

PhiliPPineSt elefax : +63.45.963.5463

e Mail : [email protected]

iSSn:c oPyriGht 2011 Mother of G ood c ounSel SeMinary


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e ditorFr. Kenneth Masong, PhD

INTERNATIONAL EDITORIAL BOARD

PhiloSoPhyAndre Cloots, PhD , Katholieke Universiteit Leuven(Belgium)

Mark Joseph Calano, PhD , Ateneo de Manila University(Philippines)ScriPtureS

Teresa Kuo-Yu Tsui, SThD, National Chengchi University(Taiwan)Fr. Victor Nicdao, SThD , Mother of Good Counsel Seminary

(Philippines)c hurch h iStory

Fr. Jose Femilou Gutay, OFM, HED, Our Lady of Angels Seminary(Philippines)c anon l aw

Msgr. Edgardo Pangan, JCD, Mother of Good Counsel Seminary(Philippines)

l iturGy Josefna Manabat, SLD, San Beda College(Philippines)

Fr. Oliver Yalung, SLL, Mother of Good Counsel Seminary(Philippines)M oral t heoloGy

Fr. Roland Tuazon, CM, SThD, St. Vincent School of Theology(Philippines)

d oGMatic t heoloGyFr. Daniel Franklin Pilario, CM, SThD , St. Vincent School of Theology

(Philippines)Fr. Lope Lesigues, SThD, Fordham University(USA)

EDITORIAL STAFF

a SSociate e ditorS :Ranniel Soriano

Dave Andrew Valencia

BuSineSS M anaGerS :Mark Airho ManioRaymond Emilie Garcia

l ay -out a rtiStS :Al Manacmul III

Mark Christopher De Leon


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From the Editor 7

Marian Devotion and Liturgy in theChurchs Evangelizing Mission in Asia 11

Jose na M. Manabat, SLD

Veneration of Saints inPopular Religiosity 29Fr. Oliver G. Yalung, SLL

The Paschal Mystery in Hans Urs vonBalthasars Trinitarian Theology 50Fr. Jesus B. Layug, Jr., SThL

Becoming-Religion: A. N. Whiteheadand the Process Metaphysics of Religion 57 Fr. Kenneth C. Masong, PhD

Evangelization for the Third MillenniumDulles, Avery, SJ 73Review by:Israel Enero C. Camara

Truly Our Sister: A Theology of Maryin the Communion of Saints Johnson, Elizabeth A. 77 Review by: Jowel Jomarsus P. Gatus

T l f C t t

Vol. 1 Number 1 2011 Issue PAMISULU


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From the e ditor :

ON WRITING

In thinking, one gives birth to ideas from the womb of the eternal.In writing, one salvages these born ideas from the fragility of memory andinscribes them in the enduring passage of history. That which is writtenis written to be remembered so that in remembering, one may continue tocelebrate the singular birth of an idea.

We belong to the generation of the text. From among friends andacquaintances countless text messages are sent to and fro; innumerableemails are transmitted across the globe; tweets and facebook shoutoutsare posted for the anonymous public. This is but a fraction compared tothe books published, news and magazine articles written, both in printedand digital format. Since writings birth in pre-historic pictographs, tothe ancient scripts and now the modern written symbols or graphemes,writing has become a symbol not only of the human need tocommunicate (for such can be achieved by the spoken language), but of the equally human need toremember that which is communicated. Theintimate link that exists between writing and remembering is attested toin historyall because we can speak of history in a global and long-termsense precisely because of the perennial presence and testimony of thetext.

Such scenario is not foreign to the discipline of philosophyand theology. The dialogues of Plato, at least the earliest ones, try toimmortalize the philosophic conversations spearheaded by Socrates who,fortunately or unfortunately, has not left us with a personal inscriptionof his own ideas. The Christian Scriptures in general, and the Gospels inparticular, also immortalize the sayings and deeds of Jesus who, likeSocrates, never left us a text of his very words(ipsissima verba)saveperhaps that single account of Jesus writing on the ground in the eventof the woman caught in adultery (cf. Jn8:6). However, the very text

written is forever lost to us. Indeed, the Hebrew Scriptures arereplete with instances of writing in order to remember and celebrate theutterances and the mighty deeds of YHWH. After the breaking of the

rst tablets of the Law, the Lord instructed Moses to prepare two stonetablets again. Write down these words, for in accordance with themI have made a covenant with you and with Israel (Ex 34:27). Also,when Joshua won against the Amalekites, the Lord instructed Moses


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concerning their victory, Write this down in a document as somethingto be remembered (Ex 17:14).

In remembrance lies the secret to redemption. These wordsattributed to Baal Shem Tov (1698-1760) points to the importance of writing in the economy of salvation. Nowadays, the saying is often quotedin view of the Holocaust memorial signaling the moral that in forgettingone is bound to repeat the mistakes of the past. But the moral dwells notsimply in the negative warning. We dont simply remember lest we forget.We also remember in order to celebrate and make real again that which werecall and inscribe in writing. The rituals, gestures and spoken words inthe Eucharist summarize the recollection and celebration of the PaschalMysteries. These manifold textualizations of the redemptive sacri ceof Christthe inscription of the Christianeventum tantuminto texts-in-actionis an immortalization of the past to be forever celebrated: Dothis in memory of me (Lk22:19; alsoI Cor 11:23-26).

The possibility of an inscription of an idea or event into texts-in-action, or better yet, into performatives, is a singular grace of religion,particularly Christianity, in its sacramental theology. What is highlightedin the importance of Scriptures in Sacramentology is not simply the

recollection of the Word of God that entered into time and space inthe history of the Israelites and the Christian religion. It is not a mereremembering of what has happened. In taking up the Word, thesacrament makes real that which was real before in history into thehere and now of the present. In the sacramental action, the performativecharacter of the word of God becomes actual. Hence, Benedict XVI insistsin his latest Post-Synodal Apostolic Exhortation that the People of Godought to be educated to discover the performative character of Godsword in the liturgy in order to help them to recognize [Gods] activity insalvation history and in their individual lives (Verbum Domini,53).

To link writing with remembrance is only one-dimensional.Perhaps there is an other to which writing is a necessary correlate. Onecan discover this in the writings of the great St. Augustine of Hippo (354-430). In one of his sermons Augustine wrote, I endeavor to be a manwho writes while he progresses, and who progresses while he writes(Epistulae143). For Augustine, he writes not simply to record thedevelopment of his own ideas and the progress of his life andministry. The very act of writing is also performative. To write is to dosomething. To write is to progress. Here, writing becomes a condition forthe advancement of oneself. Augustine eschews the static view of writingwhere we write simply to record events, ideas and details: a logbook


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mentality. Rather, writing is active. True to the present progressiveverbal tense of the word, writing is dynamic. This performative characterillustrates how writing becomes a tool for self-re ection, that is, wewrite to crystallize our thoughts to ourselves. It becomes a tool for self-assessment for in objectifying ourselves to ourselves, we moreeasily and dispassionately evaluate our actions, attitudes and aspirations.Furthermore, in writing, we set ourselves various purposes. It is notsimply an activity to record the past, writing can become a tool to makeour goal, which lie in the future, normative to the present. In the truespirit of spoken performativity inRom4:17, one can speak of writingthings into existence.

Writing as celebratory remembering and performativeprogressing underlies why this topic was taken as the academic theme of the school year 2011-2012 at the Mother of Good Counsel Seminary. Theintellectual formation of the seminary necessitates the appreciation of writing as testimony of the past. But this appreciation needs to createa room for writing as an instrument for self-advancement in thecon guration of candidates according to the heart of the Good Shepherd(cf. Jn10:11). It is opportuneand providentialthat the maiden issue of Pamisulu is published within this academic year where writing becomes

an object and condition for intellectual formation. Although the rstissue contains articles from the professors in the Graduate School of Theology and the Faculty of Philosophy, it is envisioned thatseminarians and other learners and researchers in the ecclesiasticalsciences may soon contribute scholarly articles to this interdisciplinary journal.

The choice of Pamisulu as the name for the journal is bothillustrative and programmatic. Colloquially, the Kapampangan word

pamisulumeans to gather together and share a meal, exempli edin the Tagalog meaning of asalu-salu. Looking into the etymologicalderivation, pamisulucomes from the wordsuluwhich means light, and thepre x pami- which suggests sharing or to distribute. Pamisulu thenbecomes illustrative of an academic ambience of a sharing of ideas inboth theology and philosophy. Like people gathered around a camp reon a dark night, this interdisciplinary journal seeks to become an avenuefor inquiring people to share, exchange and debate on their ideas andre ections on the one light of faith and reason. Programmatically, thepeople behind the journal believe that there is only one light,sulu, by whichwe see, under which we stretch out, and which we contemplate as loversof wisdom and prophets of God. Despite the distinct and sometimesdiffering discourses of philosophers and theologians, the light shared andre ected upon ow from the same source (cf. Jas3:11). The proper object


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of faith and reason is one, that is, the Truthwhat differs is the stancewe take before this Truth: on the one hand, a searching faith, on the otherhand, an open reason.

In this spirit of sharing the light, the articles in this issuemanifest a balance between praxisand theoria, between the practical andthe speculative. The rst two articles deal with issues in liturgy andpopular religiosity. It is well-known that Philippine piety ismarkedly Marian in character. The Filipino people isun pueblo amante deMaria.Precisely because of this strong devotion to Mary, according to Dr.Manabat, sometimes popular piety needs to be re-aligned and puri edaccording to norms of liturgical worship in order to highlightMarian devotion as a means in the Churchs evangelizing mission in Asia.Dovetailing on the issue of popular religiosity and its importance inFilipino culture, Fr. Yalung inquires into some local sanctoral devotionsor forms of veneration of saints, particularly in the province of Pampanga. He highlights their religious signi cance and certaindeviations, putting them in their proper liturgical perspectives. The lasttwo articles are speculative in character. On the one hand, Fr. Layugrevisits the Paschal Mystery in the current revival of Trinitarian thought,particularly in the aesthetic theology of the Jesuit theologian Hans

Urs von Balthasar. The Paschal Mystery is the revelation in time of theimmanent Trinitarian life of the eternal God. Fr. Masong, on the otherhand, argues that in the contemporary conceptual landscape, there isa re/turn to religion, but religion here is now grounded on a differentmetaphysics, one exempli ed in the philosophy of Alfred NorthWhitehead. The af rmation of the inherent dynamism of religiontheChurch understood asecclesia semper reformandarequires a revisit of themetaphysics that underlies ones concept of religion.

These four writings constitute a record, a testament, of theauthors ongoing theological and philosophical re ection. They narratenot simply what the authors have thought about, but also charts thetrajectory of their thinking concerning their various interests. It is hopedthat in publishing them, readers may come to share in the glimpse of thelight being offered. May these articles stir up one to think, re ect, ponder.Hopefully, in the end, may one be inspired towritesomething because of theseperpetuating the very life of writing itself.

Fr. Kenneth C. Masong, Ph.D.


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MARIAN DEVOTION AND LITURGY IN THECHURCHS EVANGELIZING MISSION IN ASIA 1

Josefna M. Manabat, SLD

In his encyclicalEcclesia in Asia(n. 51), the late Pope John Paul IIrecalled a statement made by the Synod Fathers at their Special Assemblyfor Asia in 1998: Asian Christians have a great love and affection for Maryrevering her as their own Mother and the Mother of Christ. He noted,moreover, the presence of hundreds of Marian sanctuaries and shrineswhere not only the Catholic faithful gather, but also believers of otherreligions too.2

Indeed, the phenomenon of a vibrant Marian devotion inthis part of the world would never escape notice with its variousmanifestations that are embedded in the religious cultures andconsciousness of our people. In the Philipines alone, such manifestationsinclude numerous parishes, barrio chapels, shrines, and oratoriesdedicated to her,3 not to mention the innumerable institutions andestablishments like schools, hospitals, and even business and sports

facilities, named after her or after one of her many titles and invocations.4

Notable too are the various practices of devotion like novenas, BlockRosary, visits to Marian shrines in rural and highly urbanized areas alike.Who has not seen rst hand the fervor with which novenas to the Motherof Perpetual Help are held every Wednesday not only in her central shrinein the Redemptorist Church of Baclaran but practically in every church allover the archipelago?

The Filipino celebration of Christmas has acquired a distincttrait emanating from the nine-day dawn Masses (popularly known as Aguinaldo or Simbang GabiMasses) preceding the Solemnity of Christmasitself. Celebrated as votive Masses of the Blessed Virgin Mary, thesedawn Masses accord Filipinos with the experience of having the BlessedMother as special companion in eagerly anticipating the feast of the birthof her Son. Popular devotion too has its share in making Mary

1

A paper given at the ASIA-OCEANIA MARIOLOGICAL CONFERENCE (AOMC)held in Lipa City, Philippines on September 12 to 16, 2009 on the theme MARY AND THE NEWEVANGELIZATION OF ASIA: Forerunner, Witness and Fullness.

2 John Paul II, Post-Synodal Apostolic Exhortation Ecclesia In Asia on Jesus Christ theSaviour and His Mission of Love and Service in Asia (New Delhi, India: November 1999), n. 51. 3 Catholic Bishops Conference of the Philippines, Pastoral Letter Ang Mahal na Birhenon Mary in Philippine Life Today (Manila: February 2, 1975), n. 6. [Henceforth: Ang Mahal na Birhen.]

4 Ibid.


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conspicuously visible in the celebration of Christmas with her gureindispensably present in the belen or the nativity scene found not onlyin churches and homes but also in malls and town squares. And howabout the dramatic re-enactment of Mary and Josephs search for aninn in which to give birth to the Son of God, known in the Philippinesas Panunuluyan? Holy Week and Easter too have their share of suchdistinctive Marian avor. She gures in the Way of the Cross, in therecollection of the Seven Last Words of Jesus on the Cross, and in theGood Friday evening procession in her gure as Mater Dolorosafollowing the image of the dead and buried Christ(Sto. Entierro). We couldgo on and on but we certainly will never run out of illustrations of suchfervent devotion to the Mother of God.

However we do not wish to dwell only on the observablefacts. We would like to look beyond what is obvious and see what liesunderneath that provides the source and foundation for suchmanifestations of warm and fervent devotion to the Mother of the Savior.Such devotion emanates from sincere veneration of her who was not onlyintroduced to them as the Mother of God but whose love and protectionthey have experienced in some personal way as from their ownMother, both individually and as a people. This veneration has

consequently taken deep roots not only in their history as a people butalso in their hearts5 and has become a positive and powerful force in and fortheir Christian life.6 Together with other forms of popular religiosity, andby no means the least, forms of Marian devotion have provided occasionsfor the faithfuls deepening in their understanding of the Christian faithand for their growth in liturgical life and participation.7 Marian devotionprovides a concrete mode in which Christianity is incarnated in ourpeople, deeply lived by them, and manifested in their daily experience.8 Ithas led to the special closeness with which Christians regard the BlessedVirgin as their own Mother and intercessor.

As well as being called a Christian nation, Filipinos love to becalled a Marian nation. They have an instinctive awareness that theChristian faith was introduced to them and they were initiated into it inthe context of devotion directed to both Christ and his Mother.9 As thePhilippines was initially evangelized in the Christian faith through formsof Marian devotion so shall she continue to be evangelized through thesame fervent and authentic devotion to Mary. Devotion to Mary has been

5 Ibid., n. 97.6 Ibid., n. 65.7 Ibid., n. 70.8 Ang Mahal na Birhen,n. 70.9 Ang Mahal na Birhen,n. 72.


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solemn public prayer of the Church, Pope Pius X, at the beginning of thetwentieth century, asserted the objective superiority of the Liturgy overall these forms of piety, their distinction, and their relationship.12

On its part, the Vatican II Liturgy Constitution also sought toclarify the relationship between the Liturgy and popular piety. It is notone of contradiction, equality, or of substitution.13 On one hand, theConstitution declared the unquestionable primacy of the Sacred Liturgyand the objective subordination and orientedness of pious exercises toit.14 Even the laudable quest to make Christian worship more accessibleto contemporary man, especially to those insuf ciently catechized, shouldnot lead to either a theoretical or practical underestimation of the primaryand fundamental expression of liturgical worship, notwithstanding theacknowledged dif culties arising from speci c cultures in assimilatingcertain elements and structures of the Liturgy. Solution to suchdif culties should be sought with patience and farsightedness and notwithsimplistic remedies that may lead to the overestimation of theimportance of popular piety to the detriment of the Churchs Liturgy.

On the other hand, the Liturgy Constitution also emphasizedthe validity of forms of popular devotion if they harmonize with the

liturgical seasons, accord with the Sacred Liturgy, are in some wayderived from it, and lead the people to it (SC 13). Recognition of theprimordial importance of the Liturgy, and the quest for its mostauthentic expressions, should never lead to the neglect of the reality of popular piety, or to a lack of appreciation for it, nor any position thatwould regard it as super uous to the Churchs worship or even injuriousto it.15 It has to be candidly accepted that popular piety itself, especiallythat which is directed to the veneration of the Holy Mother of the Lord,is an ecclesial reality prompted and guided by the Holy Spirit.16 Ratherthan being mere expressions of excessive sentimentalism, certain formsof popular piety are manifestations of authentic and legitimate spiritualaspirations.

12 Pope Pius X, Motu proprio Tra le sollecitudini(22.11.1903)13 Directory on Popular Piety and the Liturgy, n. 50.14 Ibid.; cf. SC 13.15 Directory on Popular Piety and the Liturgy, n. 50.16 Cf. John Paul II, Homily at the Celebration of the Word in La Serena (Chile), 2, in

Insegnamenti di Giovanni Paolo II , X/1 (1987), cit., p. 1078. Cf. Directory on Popular Piety and the Liturgy,n. 50.


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THE BLESSED VIRGIN MARY IN LITURGYAND IN POPULAR PIETY

t he Commemoration oF the Blessed Virgin m other oF g od in the l iturgy .

Nowhere do we nd a more excellent veneration of the HolyMother of God than in the celebration of the Liturgy, above all, in thecelebration of the Eucharistic Mystery, in the Divine Of ce, in thecelebration of the Sacraments and Sacramentals, and in the observanceof the various feasts and seasons of the Liturgical Year. In all of these,her being united to her Son by a close indissoluble tie is brought out inthe various texts proclaiming her singular dignity of being the Mother of the Son of God, beloved Daughter of the Father, and Temple of the HolySpirit (LG 53).

in the e uCharistiC CeleBration .17 The singular honor accordedto the Blessed Virgin Mary in the celebration of the Eucharist is seenespecially in its euchological and lectionary texts. On the euchologicalside, deserving rst mention are the Eucharistic Prayers, both ancient and

new compositions, which express such affectionate commemoration of the Blessed Virgin. With the ancient Roman Canon, or Eucharistic PrayerI, for example, the Church fondly honors the Mother of the Savior in termsthat combine doctrinal precision and ardent devotion: In union with thewhole Church we honor Mary, the ever-virgin Mother of Jesus Christ ourLord and God. In turn, with the Eucharistic Prayer III the Church praysas a People that longs to share in the glorious destiny of the Mother of their Lord and who is also their own: May he make us an everlasting giftto you [the Father] and enable us to share in the inheritance of your saints,with Mary, the Virgin Mother of God. It is but tting that the Eucharist,being the most sublime celebration of the mysteries of salvation workedby God through Christ in the Holy Spirit, must necessarily recall the HolyMother of the Savior united indissolubly to these mysteries.18

The reform accomplished by the Second Vatican Council on theLectionary Readings for Mass has resulted to a richer fare of Old andNewTestament readings concerning the Blessed Virgin. This numericalincrease has not however been based on random choice: only thosereadings have been accepted which in different ways and degrees can be

17Paul VI, Apostolic Exhortation Marialis Cultusfor the Right Ordering and Developmentof Devotion to the Blessed Virgin Mary (Rome: February 2, 1974), n. 10, 12.

18Congregation for Divine Worship, Letter Orientations and Proposals for the Celebrationof the Marian Year 1987- 1988 (Rome: April 3 1987), n. 19. Cf. SC,103; LG, 53, 57.


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considered Marian, either from the evidence of their content or from theresults of careful exegesis, supported by the teachings of the Magisteriumor by solid Tradition.19 Three types of readings form part of theLectionary to honor her and her role in the redemptive mission of herSon:20 a) readings from both the Old and the New Testament that relateto the life or mission of the Blessed Virgin Mary or that contain propheciesabout her; b) readings from the Old Testament that from antiquity havebeen referred to Mary, for in the perspective of the venerable Fathers of the early Church, certain events, gures, or symbols of the Old Testamentforetell or suggest in a wonderful manner the life and mission of the BlessedVirgin Mary; and c) readings from the new Testament that, while notreferring to the Blessed Virgin, are assigned to the celebration of hermemorial in order to make clear that all the virtues extolled in theGospelfaith, charity, hope, humility, mercy, purity of heart ourishedin Mary, the rst and most perfect of Christs disciples.

Our consideration of the special honor accorded to the BlessedVirgin in the celebration of the Eucharist will be sorely de cient withoutmention of the promulgation in 1984 of theCollection of Masses of theBlessed Virgin Mary by the Congregation for Divine worship with theapproval of Pope John Paul II. TheCollectiocomprises principally the texts

for Marian Masses that are found in the propers of the particularChurches or of religious institutes or in the Roman Missal (Sacramentary).21Intended for use in Marian shrines where Masses are celebratedfrequently and in ecclesial communities that on the Saturdays in OrdinaryTime desire to celebrate a Mass of the Blessed Virgin, theCollectioseeks topromote celebrations that are marked by sound doctrine, the richvariety of their themes, and their rightful commemoration of the savingdeeds that the Lord God has accomplished in the Blessed Virgin Maryin view of the mystery of Christ and the Church.22 The formularies arecharacterized by doctrinal richness and are a happy synthesis betweenthe best tradition and the best creativity; a prayerful resonance of theMagisterium of the Church and of post-Conciliar theological re ectionon the Blessed Virgin Mary.23

19 Marialis Cultus, n. 1220 International Commission on English in the Liturgy (tr.), Collection of Masses of the

Blessed Virgin Mary 2: Lectionary (Praenotanda), n. 3.21 Collection of Masses of the Blessed Virgin Mary 1, n. 20.22 Ibid., n. 19, 21.23 M. Aug, Maria nella Celebrazione del Mistero di Cristo, in Liturgia. Storia,

Celebrazione, Teologia, Spiritualit, Milano 1992, 300.


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in the o ther s aCraments and s aCramentals .24 Expressions of affection and trustful con dence in the Mother of the Lord are likewisefound in the celebration of various sacraments and sacramentals. In thecelebration of Baptism, the Church invokes her, the Mother of God, beforeimmersing candidates in the saving waters of baptism.25 Upon motherswho have just given birth, grateful and joyful for the gift of motherhood,the Church invokes the Blessed Mothers intercession.26 Upon those whoembrace the religious life and those who commit themselves to the lifeof consecrated virginity, the Church invokes Marys motherly assistanceand presents her as model in living out their sacred vows and state.27 Forthose who have come to the hour of their death and for those who havedeparted from this world into the eternal Light of Christ, the Churchprays fervently for the Blessed Mothers intercession.28 Upon those whomourn the loss of their loved ones as well, the Church invokes Godsconsolation and comfort through the prayer of the Blessed Mother.29

in the d iVine o FFiCe .30 Eloquent expressions of devotion to theBlessed Virgin are not also lacking in the Liturgy of the Hours or DivineOf ce. They are in the form of hymns that exemplify nest works of poetry and artistry, of antiphons that express profound admiration of and affection for her, or of prayers of intercession especially at Lauds and

Vespers which, although addressed to the Father or to Christ, expresstrusting recourse to the Mother of the Savior. To these could beadded compositions by authors of various epochs, truly part of the literarytreasure of the Church, offered as hagiographical readings on her feasts.Finally, we can not forget to mention the Churchs use of Our LadysCanticle or theMagni catin the daily celebration of Vespers to expressher thanksgiving for the gift of salvation, a custom that is praised by SaintBede the Venerable in his homily that we read on the Feast of Our LadysVisitation: Therefore it is an excellent and fruitful custom of holy Churchthat we should sing Marys hymn at the time of evening prayer.

24 Marialis Cultus, n. 14.25

Rite of Baptism for Children, n. 48; Rite of Christian Initiation for Adults, n. 221.26 Cf. Rituale Romanum, Tit. Vll, cap. III, De benedictione mulieris post partum.27 Cf. O rdo professionis religiosae, Pars Prior, 57 and 67; Ordo consecrationis

virginum, 16; Cf. O rdo professionis religiosae, Pars Prior, 62 and 142; Pars Altera, 67 and 158; Ordoconsecrationis virginum,18 and 20.

28 Cf. Ordo unctionis infrmorum eorumque pastoralis curae , 143, 146, 147, 150. RomanMissal, Masses for the Dead, For dead brothers and sisters, relations and benefactors, Collect.

29 Cf. Ordo exsequiarum , 226.30 Marialis Cultus,n. 13.


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in the l iturgiCal y ear .31 It is perhaps in its chapter on theLiturgical Year that the Vatican II Constitution on the Sacred Liturgyarticulates most eloquently the focus and intent of the singular honorthat the universal Church reserves to the Blessed Virgin: In celebratingthe annual cycle of the Lords mysteries, the Churchhonors withspecial love Mary, the Mother of God, who is joined by an inseparablebond to the saving work of her Son. In her, the Church holds up andadmires the most excellent effect of redemption and joyfullycontemplates, as in a awless image, that which the Church itself desires and hopes wholly to be (SC 103). I will surely exceed the timeallotted for my presentation if I attempt to be even just fairly exhaustivein illustrating how closely is the Mother commemorated together withher Son in the annual cycle of his mysteries. I will therefore be contentedwith a couple of illustrations. In Advent, for example, the Church ndsin Mary a Companion and Model for the appropriate way to wait forthe long-promised Messiah, as ample liturgical reference is made to herespecially in the second part of Advent, that is, December 17-24. TheSunday immediately preceding Christmas calls to mind the ancientprophecies concerning the Virgin Mother and the Messiah and Gospelpassages that speak of the imminent birth of Christ and of his Precursor.

At Christmas, as the Birth of the Savior is commemorated with joy- lled solemnity, the Church both adores the Savior and veneratesHis glorious Mother. Then, also, as the Church celebrates Gods gift of salvation for all peoples on the feast of Epiphany, the Churchcontemplates both the universal Savior and the Blessed Virgin, the trueSeat of Wisdom and true Mother of the King, who presents to the WiseMen, for their adoration, the Redeemer of all peoples (cf. Mt. 2:11).

m ary , m odel oF the ChurCh in l iturgiCal W orship . Anothersingular signi cance of the Blessed Virgin in the Churchs Liturgy is thatshe embodies the necessary and proper interior disposition with whichthe Church and, indeed, every individual Christian should have in orderto fruitfully celebrate and live out the mysteries of redemption: attentive,contemplative and active presence, generous concern for the rest of theworld and humanity, and openness to the eschatological ful llment of allthat humanity hopes for.

To the Christian faithful at worship, Mary stands as model inlistening to the Word and taking it to heart; in praising and thankingGod who has done great favors to oneself and to the rest of humankind; inbringing Christ and his gifts of joy and salvation to all that one meets, in

31 Marialis Cultus, n. 2-11.


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praying and interceding for the needs of all, in nourishing the life of gracewhich one receives through the sacraments, in offering oneself in unionwith Christs offering of himself to the Father, in imploring the coming of the Lord, and in waiting for it with vigilance.32

m ary , m odel oF l iturgiCal s pirituality . Liturgical spiritualityis that in which ones disposition and experience at liturgical worshipwith its elements of texts, rites and feastsis the point of reference andprimary determining factor which orders and shapes all the elements of ones Christian life and pursuit of perfection.33 For this, Mary is not onlyan example for the whole Church in the exercise of divine worship but isalso, clearly, a teacher of the spiritual life for individual Christians.34 Herspiritual attitude at worship comprising those dispositions mentioned inthe preceding paragraph was translated into her at to the will of theFather in all the other moments of her lifefrom the annunciation by theAngel until the foot of the Cross. Thus, since early on in the life of theChurch, the Christian faithful have always looked to Mary and imitatedher in making their lives an act of worship to God and making theirworship a commitment of their lives. Hers was that worship that consistsin making ones life an offering to God. For this, it was to the example of the Blessed Virgin that the saintly bishop St. Ambrose referred his ock

in encouraging them to glorify God by a life that embodied an acceptableworship to God: May the heart of Mary be in each Christian toproclaim the greatness of the Lord; may her spirit be in everyone to exultin God.35

THE BLESSED VIRGIN MARY IN POPULAR RELIGIOSITY

Popular religiosity, noted Pope Paul VI in his EncyclicalEvangelii nuntiandi, shows a hunger for God that only the simple and thepoor can possess; it makes people capable of being generous and of makingsacri ces to the point of heroism, when it is a question of manifestingones faith; it brings with it a deep sense of the profound attributes of God: paternity, providence, loving and constant presence; it generatesinterior attitudes rarely observed in other places to the same degree:patience, sense of the cross in daily life, detachment, openness to others,and devotion.36

32 Cf. Congregation for Divine Worship, Orientations and Proposals for the Celebration of the Marian Year 1987-1988 (3 April 1987).

33 Cf. C. Vagaggini, Theological Dimensions of the Liturgy, Collegeville 1976, 661.34 Marialis Cultus,n. 21.35 St. Ambrose, E xpositio Evangelii secundum Lucam, 11, 26: CSEL 32, IV, p. 55; S. Ch.

45, pp. 83-84. Cf. Marialis Cultus,n. 21.36 Paul VI, Apostolic Exhortation Evangelii nuntiandion Evangelization in the Modern

World, n. 48. (Henceforth: EN).


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It is indeed with such simplicity and poverty of spirit that thefaithful acquire an insight that makes it easy for them to perceive theintimate link between the Savior and his Mother in whom he entrustedhis Church as he hung upon the Cross. Popular Marian piety that ismanifest among masses of Asian people has no dif culty seeing theexceptional immaculate holiness of the Virgin Mother. The poor, thesimple, and the suffering can easily identify with her as one who, like them,was poor, went through untold suffering on account of the role she playedin the redemptive mission of her Son, but who was patient, lowly, andundauntedly hopeful in the face of all situations. They come to her withouthesitation and con dently implore her help and protection as one who isat the same time the glorious queen in heaven and one who is very closeto them, personally knowing their concerns. They identify with her in hersufferings at the cruci xion and death of her Son, and rejoice with her athis resurrection.

Such identi cation and special closeness translate into adevotion so fervent that they celebrate her feasts with joyful enthusiasm,participate willingly in processions, visit and pray in her shrines, devoutlysing in her honor, and offer her votive offerings. They will not tolerateanyone who would do her any offense nor take those who do not honor

her into their con dence. The various forms of Marian devotion providethe ambit in which the Christian faithful feel free to let out their ardentaffection and trustful recourse to the Blessed Mother. Popular devotionto the Blessed Virgin Mary is no doubt an outstanding and universalecclesial phenomenon with a great variety of expressions and veryprofound motivation, which is no less than faith in and love for Christ, herSon. The Church, no wonder, encourages such a personal and communitydevotion to the Blessed Virgin Mary expressed in approved andrecommended pious exercises.37

However, in acknowledging the many positive values of popularreligiosity, Pope Paul VI also adds a note of caution against its exposureto in ltrations of many perversions of religiosity, like superstition andsyncretism, and against piety that does not embody an authenticadherence in faith.38 On account of this, the Magisterium has laid downthe fundamental principle by which to guide the faithful in the practiceof various forms of Marian devotion: they should be derived from theone worship which is rightly called Christian, because it takes its origin

37 Cf. Vatican II Dogmatic Constitution Lumen Gentiumon the Church (LG), n. 67; DecreePresbyterorum Ordinis, n. 18; Decree Optatam totius, n. 8; Decree Apostolicam actuositatem, n. 4.

38 Cf. EN 48.


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and effectiveness from Christ, nds full expression in Christ, and leadsthrough Christ in the Holy Spirit to the Father.39

Moreover, in the practice of various forms of Marian devotion,the faithful are enjoined to have constant recourse to Sacred Scripture,as understood in Sacred Tradition; not overlook the demands of theecumenical movement in the Churchs profession of faith; consider theanthropological aspects of cultic expressions so as to re ect a trueconcept of man and a valid response to his needs; highlight theeschatological tension which is essential to the Gospel message; makeclear missionary responsibility and the duty of bearing witness, whichare incumbent on the Lords disciples.40 The Liturgy is the best schoolin which these values that should characterize Marian devotion arelearned.

LITURGY AND MARIAN DEVOTION IN THE CHURCHSMISSION OF EVANGELIZATION

After a brief survey of the elements and characteristics of the twoexpressions liturgical and popular of love and veneration of the Blessed

Virgin Mary, we can only agree that an accurate reading of the Vatican IILiturgy Constitutions articulation of the relationship between the twoexpressions of Marian Piety, that is, the Liturgy and popular devotionis not one of contradiction, equality, or of substitution.41 While theConstitution is un inching in af rming the primacy of the Sacred Liturgyover forms of popular religiosity in expressing the singular affection andhonor that the Church reserves for the Blessed Mother, it is also with greatsolicitude that she recommends such popular forms of Marian piety forthe Christian faithfuls observance, particularly those that are in accordwith the sacred Liturgy and in harmony with the liturgical seasons, forwhich they have been given ecclesiastical approval.

This having been said, what I see should be the last part of my agenda in this paper is to offer some points to consider in view of making both liturgical and popular expressions of Marian piety moreeffective and fruitful in the Churchs evangelizing mission in ourcontinent.

39 Directory on Popular Piety and the Liturgy, n. 186, cf. Marialis Cultus, Introduction.40 Directory on Popular Piety and the Liturgy, n. 186, cf. Marialis Cultus, n. 8.41 Directory on Popular Piety and the Liturgy, n. 186; Marialis Cultus, n. 50.


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A. t he n eed to p uriFy m arian d eVotion oF s eCularistiC and s uperstitious m otiVes

The strong natural appeal of Marian devotion to the Christianfaithful is a potent opening for the evangelization of the Catholicfaithful in Asia. Its various forms that are found in great abundance inboth rural and urban communities could be venues to bring people to aclearer knowledge of and commitment to Christ, provided that these arenot coming from and are kept free of motives that are less than noble. Onone hand, they must not be organized and maintained for utilitarianagenda as what happens with theFlores de Mayo(or Maytime ower festival)and theSantacruzanin many places in the Philippines. Turned into beautypageants and fashion parades, these are taken advantage of forcommercial and touristic purposes devoid of any spiritual meaning and of a genuine manifestation of faith. On the other hand, the Catholic faithfulshould be led to acquire a correct understanding of and attitude towardthings and places that are connected to Marian devotionnot toascribe magical and apotropaic powers to these but to see them as concretereminders of the closeness of the Blessed Virgin to her children and of thereliability of running to her for help and protection.

B. t he n eed to t ake a dVantage oF Forms oF m ariand eVotion to e duCate the FaithFul in the Faith

A number of popular forms of Marian piety provide effectivevenues not only for the faithful to express their affection toward her andtheir trustful recourse to her in times of need. They also possess greatpotentials for providing context for the formation of the faithful in theChristian faith, not to mention the community-building and family bonding opportunities that these provide. One way to capitalize on thispotential is to take great care in directing the minds of the faithful,through homiletics, catechesis, and the use of liturgical art, to theparticular mystery in the life and mission of Christ to which a Marianfeast is connected.

In the Philippines, the Block Rosary devotion, theBarangay Sang Birhen,and Marian Missions held in various dioceses provide ampleoccasions for catechesis of the faithful for which some of the capableones among the laity may be trained to give some catecheticalinstruction in collaboration with the pastors. And then, a possibilitywhich, on a personal note, I have a special interest in is that which isprovided by the observance of May as Marian Month. In the Philippines,in particular, this is in the form of a month-longFlores de Mayowell-loved


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as a Marian devotion which, unfortunately obscures the celebration of theFifty-day Easter because they coincide in great part, considering that thePaschal seasons stretches from March or April to late May or early June.The content of this May ower devotion could, however, be harmonizedwith the content of the Fifty-day Easter. The Blessed Mothersparticipation in the Paschal Mystery (cf. John 19, 25-27) and in thePentecost event (cf. Acts 1, 14), with which the Church had herbeginnings, could be emphasized. A witness to the resurrection of herSon, the Blessed Mother journeys with the Church under the guidanceof the Holy Spirit. Furthermore, since in the mind of the Church, theFifty-day Easter is a period during which those who have receivedChristian initiation during the Easter Vigil are to be given mystagogicalcatechesis,42 even for those of us who have received baptism years agobut who renewed our baptismal commitment on Easter Vigil, theFifty-day Easter could also be a mystagogical period during whichintensi cation in Christian life could be pursued by paying greaterattention to the well-planned lectionary and euchological program of the Easter liturgy. The faithfuls daily visit to the Church to pray andoffer owers to the Blessed Mother could provide the occasion for thismystagogical teaching, if planned well.43

While popular Marian piety has adopted May and Octoberas Marian Months, the four-week Advent is what the Roman Liturgyprovides as the month of the Blessed Virgin par excellence. It is anexample of a Marian time that has been incorporated harmoniously intothe Liturgical Year. The Philippine Church has a particular possibilityto take advantage of this because of the special permission granted it tocelebrate the Masses at dawn (known asMisa de Aguinaldo or Simbang Gabi)from December 16-24 as solemn votive Masses in honor of the BlessedVirgin Mary. Considering how the importance and role of the BlessedMother in the redemptive mission of her Son especially in the Incarnationis organically expressed in the lectionary and euchological program of thisseason, the faithful should be assisted in coming to a full appreciation of the numerous references to the Mother of our Saviour during thisparticular period.44

And how could we miss to mention the incorporation of theSalubong (or Encuentro), a traditional dramatization of the meeting of the risen Christ and his Mother, with the Mass at dawn on Easter

42 Congregation for Divine Worship, Circular Letter Paschales Solemnitatison thePreparation and Celebration of the Easter Feasts (Rome: January , 1988), n. 102.

43 Cf. Directory on Popular Piety and the Liturgy, n. 190.44 Directory on Popular Piety and the Liturgy,n. 190; Orientations, n. 65 e.


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Sunday? The evangelical value contained in the beautiful incorporationof this form of Marian devotion with the Liturgy is sustained andenhanced by the Collect (Opening Prayer) adapted for this celebration:Almighty and merciful God, on this most holy day of Easter our risenLord appeared to his disciples to con rm their faith in the resurrection.We rejoice with Mary, mother and disciple, for the Son whom shecarried in her womb has truly risen from the dead, as he said. Grant thatthrough her prayers we may go forth to meet our risen Savior when heopens the Scriptures to us and breaks bread in our midst. We ask this

C. m arian p iety and the d ignity oF W omen , in the Family , and in s oCiety

The role of the Blessed Mother in the mystery of the Incarnationconfers on womanhood an exalted dignity. God, in his plan to bringback humankind unto himself, entrusted his Son to the free and activeministry of a woman.45 As the Christian faithful celebrate this dignityboth in Liturgy and in popular piety, they will see in Mary the traits whichtrue womanhood is all about: tremendous capacity for self-donatinglove; fortitude even in the face of the greatest sorrows and misfortunes;

capacity for total delity; indefatigable commitment to work; a rareinsight that is capable of seeing signi cance in appearances, meaning inevents, thought and affection in action. As they hear the Gospelproclaimed on her feasts and behold her life and activity in Bethlehem, orin Nazareth, or in Jerusalem, as events in the life her Son are recalled, theChristian faithful become witness to Marys at in her humblesubmission to Gods will in prayer and contemplation as well as in heractive presence in the life, mission and death of her Son. As they do,women in particular will nd in her the secret of living their femininitywith dignity and of achieving their true advancement, while others willdevelop a high regard and a deep respect for the same.

Whether in the narrow con nes of the family home or in thebigger social contexts of commerce, politics, health care, economics,science and technology, Mary stands before women and the rest of humanity as an example to imitate in how she fully and responsiblyaccepted the will of God, having heard His word and acted on it in charityand service. The holiness of the home she helped foster with her chastespouse St. Joseph by faithfully and diligently undertaking the ordinarychores in the little house of Nazareth, the home which nurtured theSavior as he grew in age, wisdom and grace, infuses a deeper meaning

45 John Paul II Encyclical Letter Redemptoris Mater on the Blessed Virgin Mary in the Lifeof the Pilgrim Church (25 March 1987), n. 46.


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and greater signi cance even to the humble task of housekeeping. Butthe breadth of her concerns expressed in her celebrated song of praise,the Magni cat, as well as in her active presence in the passion of her Sonand in the life of the early Church, inspires in women active involvementand co-responsibility in politics, the social eld, scienti c research, andintellectual activities, which are by no means incompatible with aprofound devotion to Mary.

d. m ary and the ChurCh s p reFerential l oVe For the p oor

An accurate portrayal of the gure of Mary both in the Liturgyand in popular devotion will clearly show her as an embodiment of Godsand of the Churchs preferential love for the poor. If part of theraisondtreof the Churchs liturgy is to proclaim the God who saves, it followsthat preferential love for the poor and the underprivileged should be partof the same proclamation. Taking up the cause of the poor in concreteways will have to substantiate such proclamation. The Churchs stance of preferential love for the poor is wonderfully inscribed in MarysMagni cat.She praises the God who in her lowliness favored her among all women

and generations. But she also exalts the God who has been taking up thecause of the poor and the underprivileged through all ages dispersingthe proud of heart, throwing down rulers from their thrones, lifting upthe lowly, lling the hungry with good things, and sending away the richempty-handed (cf. Luke 1:51-53). It is a condemnation not of wealth andof the wealthy but of the sel shness and apathy that it breeds in thosewho possess wealth in abundance, not of authority and of its holders butof abuses and injustice perpetrated by those who wield power by theirpositions of authority.

Marian devotion should be mindful of the condition of many inour continent who wallow in subhuman standards of living. Our love forthe blessed Mother must extend to her other children who come to her aswell as we do because they seek her help and consolation in theirsuffering and want. Those who have less in life nd in Marian devotion inits various forms an expression of Gods special closeness which explainsthe fact that its various forms, especially novenas invoking the help of theBlessed Mother in her various titles, attract more adherents from amongthe poor than from those who are af uent. Our devotion to the BlessedMother, then, should show itself in works of charity that truly uplift thecondition of the poor, in causes that uphold justice for those who have nomeans to pursue it, in helping build a society where everyone, even thosewho have least in life, can enjoy the full measure of their human life and


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dignity. Marys heart of a mother goes out to everyone but especially tothe least among her children for they are the ones who need her most.As Mary did in her visit to her cousin Elizabeth, we are called to runin haste, be present where our brother or sister needs us, proclaim theGood news of the God who frees from oppression and consoles in times of af iction.46

CONCLUSION

Those who gathered at the First Asian Mission Congress held inChiang Mai, Thailand in October 2006 articulated what should be thecon guration of evangelization in Asia in terms of a methodologythatof story-telling and faith-sharinginasmuch as Asians love stories andthey learn their faith best through stories. To evangelize, to proclaim theGood News of Gods reign which is the Churchs mission, is to tell thestory of Jesus, for He is Gods love story in the eshGods IncarnateStory. Whether celebrated in the Liturgy or manifested in some form of popular devotion, the story of the Son necessarily includes the Mother.Whether in the Liturgy or in popular forms of Marian piety, thecommemoration and veneration of the Mother will always point to

the Son and his redemptive mystery. Two tasks are in place to ensurethat both in Liturgy and Marian Devotion, the commemoration andveneration of Mary may constitute a clear, accurate, and eloquent tellingof the story of Jesus.47

First, care should be taken that expressions of Marian devotionbe oriented to the liturgythat worship which the Church offers to theFather through Christ in the Spiritwhich is the summit toward whichall the activities of the Church are directed and the fount from which allher power ows.48 Their devotion to the Mother of the Savior shouldmake the faithful desirous and eager to participate fully in the table of theWord and of the Eucharist, and spur them on to witness by their lives tothe Gospel values expressed in the liturgical actions. Second, liturgicalworship should be brought closer to the people by opening it up to thepopular dimensions of Marian piety through which and within whichcontext the faithful usually feel more free and at ease to express their faithas well as their religiosity. The Church, after all, desires that all thefaithful should have that full, conscious, and active participation in

46 Cf. 1971 Synod of Bishops, Justice in the World, Introduction.47 Congregation for Divine Worship, O rientations and Proposals for the Celebration of the

Marian Year 1987- 1988 (Rome, April 3, 1987).48 SC 10.


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liturgical celebrations which is demanded by the very nature of theliturgy, and to which the Christian people, a chosen race, a royalpriesthood, a holy nation, a redeemed people (1 Pet 2:9; cf. 2:4-5) have aright and obligation by reason of their baptism.49

This twofold task entails a fruitful integration between liturgyand popular religiosity. On one hand, it demands assiduous study andcareful discernment in order that, in the process, the integrity of theChristian faith and the essential structure and elements of liturgicalworship may be respected and safeguarded. On the other hand, itnecessitates a profound knowledge of the cultural background of popularreligiosity, its contents, symbols, and language. Once the soundness andusefulness of such integration is established, it could be carried out underthe guidance of the bishops and experts of popular religiosity in a certainterritory. There have been numerous examples of successful attempts atsuch integration to which the history of the liturgy both in the East and intheWest attest. Within the context of the Philippine Church, acouple of examples were cited abovetheMisa de Aguinaldo or Simbang Gabicelebrated as votive Masses of the Blessed Virgin Mary all throughthe nine days preceding Christmas and the Salubong or Encuentrobetweenthe risen Christ and His Mother which forms part of the Introductory

Rites of the earliest Mass of Easter Sunday. These and some others haveperennially nurtured the faith and worship life of Filipino Catholics aswell as their love for the Blessed Mother.

There are instances, however, when forms and manifestationsof popular Marian piety may not have to be modi ed and transformedinto liturgical expressions. We have pointed out above that the Churchhighly recommends popular devotions provided that they conform to thelaws and norms of the Church, especially where they are ordered by theApostolic See.50 Among others we can mention the praying of the HolyRosary, the recitation of the Angelus, of the Regina Coeli,and of thelitanies of the Blessed Virgin, and pilgrimages to speci c Marian shrinesand sanctuaries. There are many others, some of which are practiced byparticular local communities, which if diligently evangelized and made theobject of renewed catechesis can occupy a rightful place in Christianworship and can peacefully co-exist with the Liturgy in accordance withthe principles laid down by the Constitution on the Sacred Liturgy.

The process either of fruitful integration or of peacefulco-existence between the liturgy and worshiping expressions of popular

49 SC 14.50 SC 13.


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VENERATION OF SAINTS INPOPULAR RELIGIOSITY

Fr. Oliver G. Yalung, SLL

INTRODUCTION

A discussion on the theology of the veneration of saints andthe liturgical cult of saints essentially implores some attention on itsexpression in popular religiosity as well. Not only because we areFilipinos but primarily because popular religiosity today, and perhapseven as before, has been part and parcel of the spirituality of manyCatholic Christians.

No one among us here would deny that Filipino Catholicism is,indeed, deeply rooted in popular religiosity. We are very much attachedto our religious devotions. In fact, it is dif cult to speak about FilipinoCatholicism without making mention of our religious devotions. Lastweek, a parish priest asked me for suggestions on what topic in liturgyhe could share to his lay constituents. As it was what preoccupied mymind then, I blurted out without vacillation, How about Liturgy andPopular Devotions? His remark was, Why, is there a difference? He wasnot even smiling.

For a start, let me premise my presentation by stating that thepractice of venerating saints is perhaps more richly expressed in terms of popular devotions. We can point out without dif culty endless examples

which come in various forms of devotions like the novenas, the rosary, theangelus, and pilgrimages.

Processions are another good illustration. There is no townesta in our country which is celebrated without honoring patron saints

in processions. Who will not understand the maxim, Pagkahaba-habaman ng prusisyon, sa simbahan pa rin ang hantong?Not a badillustration for popular devotions in general. Processions come in

various forms too, street or uvial, with sacred images or even withoutthem. People ock to this communal activity that seems to satiate theirdeepest yearning for the divine.

Saints are also customarily venerated on altars or shrines, a verydistinctive Filipino religious practice. There is always a space reserved forthe veneration of religious images of Christ, the Blessed Mother and the


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saints like in homes, sari-sari stores, street corners, and even inside publicor private vehicles. The faithful love to pray before sacred images. Theycant seem to fully quench such desire when inside the Church that theyhave to continue with this even in their homes. These altars are trulyesteemed. I remember my mother, who used to lead EnthronementServices in our parish, saying: What is a home without an altar?Even homes are perceived as mini-churches or chaplets, annexes of theparish Church. They are ornamented with fresh or plastic owers,colorful Christmas lights, and precious trinkets. In barrios and remoteplaces, little grottoes are seen in the elds and along the roads. Locatedespecially along sharp curves of the road, these grottoes are meant for theprotection of travelers and motorists.

Other forms of venerating saints include the religious dramas andsome native cultural dances. We are familiar with the Panuluyanand theSalubong , but the more popular among these dances are those performedduring processions with the image of the patron saint. Some of thesedances, done in front of images inside or outside the church, are done forvarious reasons ranging from fertility to good harvest, visa approval towinning the lottery.

As these cultic expressions originate from the people themselves,they own and care for them. They embody their own understandingand articulation of their faith. The Sacred Constitution on the Liturgyrecognizes this when it states that spiritual life is not limited solely toparticipation in the liturgy.1 The faithful will always nd ways to satisfytheir longing for worship. We have seen the considerable leap done by thereformed liturgy of Vatican II but it seems that liturgy is still somewhatdistant from the Filipino faithful. A priest in charge of various charismaticrenewal programs once sent me an SMS: Why cant we make the liturgymore appealing to our people? I can understand where he is coming from.For a people who prefer to use their hearts more than their minds whenthey pray to God, the veneration given to saints will certainly gaingreater ground in popular religiosity. It is precisely because of this that thepractice of veneration of saints in popular religiosity deserves our closeattention.

I. TEST CASE: SAMPLE SANCTORAL DEVOTIONS

As aforementioned, there are innumerable and diverseexpressions of how people venerate saints. It is not possible to address

1 Sacrosanctum Concilium no. 12.


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here all these rich and widespread devotions. Therefore, allow me tointerest you with some test cases. I selected a few well-loved and veryvibrant devotions2 still done in my province that I am most familiar withand probably would have certain counterparts in your own areas.

A. LUBENAS

s hort d esCription

This practice still survives in big towns in Pampanga likeMabalacat, Magalang, Angeles, San Fernando, Mexico, Concepcion andCapas (both in Tarlac). Strangely, the practice runs from the center to theNorthern part of the province all the way even beyond its boundaries.

LUBENAS is actually a corruption of the word NOVENA,meaning nine. It is done for nine evenings before Christmas (December16-24), the same period for SIMBANG GABI (dawn masses).

The LUBENAS is a kind of a street procession (LIMBUN)where two rows of lanterns mounted on bamboo poles accompany the

shoulder-borne carriage (ANDAS) or the wheel carriage (CAROZZA)bearing the patron saints image. The lanterns, 5-7 of them on each rowdepending on how many the barrio can afford, are carried by boys or men,and sometimes women. At the beginning of the procession is a lanternin the shape of a cross. Right behind it is another lantern in the shapeof a sh, with movable ns, mouth and tail. Behind the image is anothersolitary lantern that is larger than the rest. Lanterns are made of paperand bamboo frames and are illuminated from within usually by candle orelectric light.

While processing, people sing the Dios Te Salve, oftenaccompanied by a brass band or, if the barrio cannot afford it, a loneguitarist. In some towns, there are intervals where the rosary is prayed,or where people watch the reenactment of the life of whoever saint wasbeing honored in the procession.

For nine days, each barrio holds a lantern processionsimultaneously with other barrios. On Christmas Eve, just before theMidnight Mass, these lantern processions converge at the Church

2 Much of the details found here are taken from the special issue of SINGSING , apublication of the Juan D. Nepomuceno Center for Kapampangan Studies at the Holy AngelUniversity, Angeles City. The article is entitled 8 Unique Kapampangan Folk Festivals, written byRobby Tantingco. I considered only ve of which as they are most pertinent to the topic.


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patio creating a grand spectacle of lights of various shapes and colors. Thisevent came to be called MAITINIS, from the Latin word Matins.

r eligious s igniFiCanCe

This popular practice speaks of the penchant for our people todo more for God. It is noteworthy to mention that they seek the aid of their patron saints! It seems that the waking up at early dawn for theSIMBANG GABI is no tough sacri ce for them. This must still beaugmented by another opportunity to prepare their souls for Christmasby staying up late at night and walking great distances also for nineconsecutive days! Their beloved saints make sure that they are spirituallyprepared when the Savior comes!d eViation

It has been observed though that some organizers have distortedthe practice from a beautiful tradition into an inter-barrio competition,with whooping cash prizes in contention. In the provinces capital, forinstance (the city of San Fernando), the practice literally grew into a giantlantern festival, with lanterns as big as houses with ingeniously craftedTechnicolor of lights that uses as much as a thousand bulbs per lantern!On the tips or at times at the very center of every lantern are inscribed thenames, or at times images, of their patron saints. While still bearing itsreligious marks of veneration of saints, it is now slowly but surelyevolving into a mere secular spectacle.

B. CURALDAL s hort d esCription

This practice is famous in the towns of Sasmuan, Lubao,Macabebe and Betis, mostly from the Western side of the province.

CURALDAL is held with great fervor in the week starting January 6, the feast of the Epiphany. This is strange because thisdevotion is dedicated to St. Lucy whose feast day is celebrated onDecember 13. People say that St. Lucy is remembered and celebrated alsoevery feast of the Epiphany, as the star of Bethlehem which guided theWise Men, evokes the light (Lucy) which the popular saint manifests tothe faithful.


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The CURALDAL starts in the morning of January 6, after the8 AM Mass. They begin a short-distance procession of the image of St.Lucy from the parish church to the Sta. Lucia barrio chapel. It is more of astreet dancing than a solemn procession. The next day, January 7, a groupof women devotees, wearingburihats and dresses with pink and white

oral designs, dance door-to-door for donations.

The climax is on the evening of January 10, when the Eucharistis celebrated by the archbishop on a makeshift stage in a square behindthe Sta. Lucia barrio chapel. After Mass, two brass bands, one in front of the makeshift stage and another in front of the chapel, signal the startof the CURALDAL. The crowd is sometimes so thick that devotees onlymanage to sway or jump instead of dance. Dancers cryVIVA SANTALUCIA! PUERA SAKIT(Away with ailments!). Petitions range frompregnancy to winning the lot or passing the board exams. CURALDALmay be likened to the Sayaw sa Obando, but it is wilder. Some dancershave been observed to dance non-stop for several hours, bathed in sweat,with faces paled and eyes rolling up as if in a trance. The dancing lastsuntil after midnight. Meanwhile, devotees scramble their way up themakeshift stage to pick owers and leaves (believed to contain healingpower) from the bouquets and rub their handkerchiefs on the image of

St. Lucy.In Betis, a group of 24 dancers and 2 instructors dance the

CURALDAL rather strangely, with sword ghts for nine consecutivedays until July 25 (feast of St. James). These dancers are expected to passon the duty of performing the CURALDAL to their children, in the sameway that they inherited it from their respective fathers. The devotionproliferates.


In 1698, Spanish chronicler Gaspar de San Agustin wrote thatan image of St. Lucy had been venerated in Sasmuan since long ago.CURALDAL may have been a very ancient para-liturgical rite begun by theAugustinians to promote the devotion to St. Lucy. Over the years, it mayhave been moved from inside the church to the church patio and later,farther into the streets. The timing of CURALDAL raises the possibilitythat it may have been part of the natives harvest rituals in pre-Hispanictimes.


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d eViation

Many young people and teenagers, who are clueless about thecultural and religious signi cance of the event, are gradually taking over.They convert the chapel into a disco, dancing wildly and irreverently onpews and on the altar table itself! The crowd can be uncontrollable duringthe course of the CURALDAL. It seems that, in some places, the traditionhas not been properly handed on to the coming generations.

C. BATALLA

s hort d esCription

Irreverent procession is the immediate description of some peopleabout this practice. It is still done in Macabebe, Masantol and San Simon,the Southern part of the province. A more popular one is celebrated onMay 22 (feast of St. Rita) although it is a moveable feast depending onhow soon the annual oods come.

BATALLA which means battle, is quite obviously a ritual

based on the Moro-Moro, said to be popular during the colonial days. Itdepicted the battle between the Crusaders and the pagans, or perhapsbetween Christian conquistadores and the Muslims who were said tobe the inhabitants of Pampanga at the time of the Spanish conquest in1571. Researchers suggest that like the CURALDAL, BATALLA may havbeen a pre-Hispanic tribal dance that was merely Christianized when theAugustinian missionaries came.

BATALLA, unlike the CURALDAL, is a religious drama and danceat the same time. After the 4 p.m. Mass celebrated by a visiting Catholicpriest in the predominantly Methodist village, the procession begins atthe chapel and heads to a footbridge. Then it makes a U-turn just beforereaching the bridge, and that is the signal for the start of BATALLA. Thebrass band starts playing and devotees begin to dance to their tune. Thedance is mostly hopping, which intensi es as the band plays faster, withintervals of swaying when the music slows down. All devotees, from theciriales-bearing acolytes to barefooted children and old wives and

shermen jump and dance as they negotiate their way through narrowstreets and around shponds and riverbanks. This revelry will go on untilafter sunset. Those who carry the ANDAS, bearing the tiny image of theirpatron saint, rock it from side to side, at times really violently, as theychant Oy! Oy! Oy! Oy! Oy! Right behind the ANDAS, devotees form twlines by holding the shoulders of the person in front of them. There is a


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D. LIBAD

s hort d esCription

This practice is very vibrant in Apalit, Sasmuan, Minalin andMacabebe, Southern coastal towns of Pampanga. All located beside thegreat Pampanga River.

LIBAD is a uvial procession where devotees who are swimmersmanually pull the PAGODA (barge decorated and made to look like a bighouse) across the river and devotees being rewarded with a spectacularshower of food from the riverbanks, perhaps much more impressive thanthe manna from heaven of ancient Israel. It is always held in honor of their patron saints.

In Apalit, we nd the biggest and most elaborate celebration of the LIBAD. It is in honor of St. Peter, whom locals intimately refer to asApung Iru. It is annually done at the three-day long celebration of thesolemnity of St. Peter and Paul.

The rst LIBAD begins on June 28 and the last one occurs on June

30. These two big river processions are held to accompany the passageof the venerated image of Apung Iru, said to be more than 300 years old,brought to the Philippines from Spain in 1844 and entrusted to thegovernor, a certain Macario Arnedo, back then. The rst LIBAD is held theday before, when the image travels from a private chapel of the Arnedofamily to the Apalit church. The ivory-faced image of Apung Iru leaves itschapel in Barrio Capalangan, and is borne in procession by the Knightsof St. Peter, who wear orange shirts. After the procession on land, theimage is brought to the banks of a stream leading to the Pampanga Riverin Barrio Sulipan and put on a PITUYA (two or three boats tied together),which takes it to the PAGODA. Meanwhile, hundreds of boats, many of which adorned with images associated with St. Peter (cock, sh, etc.) andbearing brass bands and wildly cheering revelers accompany the barge asit passes through a seven-kilometer stretch of the Pampanga River.

The second LIBAD which is more boisterous occurs the dayafter the esta, when the image returns home. On June 30, the image of Apung Iru is taken from the Apalit Church after a Mass at 8 AM, to thesame port in San Juan where another Mass is held. This signals the startof the second LIBAD as the saint turned to Barrio Capalangan. It is in thislast LIBAD where thousands of devotees on both sides of the PampangaRiver keep pace with the PAGODA. There are groups who wave leavesand owers as they dance to the music from another brass band on land.


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People climb up the roof of their houses so they can throw apples, cannedgoods, boiled eggs, etc. on the people on the PAGODA or on the boatsaccompanying the PAGODA. The Knights of St. Peter, swimming in therivers murky water, pull the barge with a thick abaca rope to make sureit doesnt tilt and also to guide it towards the river banks where clustersof devotees wave and splash in the water. Two sets of Knights performa push-and-pull ritual with the PAGODA so that the image stays longerin the vicinity. Then in Barrio Sulipan, the image is taken from the bargeand borne on the shoulders of another set of the Knights of St. Peter for aprocession to bring it back to its chapel in Barrio Capalangan whereit will stay until the next esta. Thousands of devotees, many of themdancing and rejoicing follow Apung Iru in his last leg of the procession.Continuously, the faithful shout out loud: VIVA APUNG IRU!


One easily dismisses such action of throwing food away ascharity to ease the hunger of devotees who have skipped meals just tofollow the image. Some old folks, however, maintain that the throwingof food was meant for the saint. Local superstition mentions that St.

Peter comes disguised as a hungry old sherman during his feast day.Also, the wasted food is really offered to their great river whose cyclicoods replenishes their farmlands and literally brings sh all the way to

their doorsteps!

d eViation

While this practice truly encourages sacri ce, generosity andsolidarity among the devotees, the gracious gesture is lacking in socialand environmental awareness. The shower of food, while trulyspectacular, would actually bene t more poor and hungry people if gathered and shared. Also, the practice has little or no environmentalsensitivity at all as the food that doesnt land on the boats stays on thewater for several days. This results in polluting the great river,endangering the sh and the poor communities that would be theunhappy bene ciaries of this great bulk of trash through the samelife-giving river.


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e. SABAT SANTACRUZAN

s hort d esCription

It still thrives in Angeles City (Sapangbato), San FernandoCity and some villages in Concepcion (Tarlac). It is celebrated annuallytowards the end of May. Of all the celebrations occurring in May, themost spectacular in terms of costumes and community participation, isprobably the SABAT SANTACRUZAN.

Also known as GOYDO-GOYDO (after Goy do Borgonia,successor of Constantine), SABAT is a version of the SANTACRUZANin which costumed performers interrupt or stop (SABAT) the processionto challenge thesagalasand theirconsortesto a duel, either through verbal joust or in a sword ght. It is a reenactment of the ambuscades that theMoros launched on the Crusaders as they returned to Europe after ndingthe Holy Cross. The SANTACRUZAN itself, before it degenerated into apageant of beauty queens used to be a novena processioncommemorating the nding (not the search, because Reina Elena isalready holding it!) of the Cross by Empress Helena and her son,EmperorConstantine, in Jerusalem.

The basic storyline of the Sapangbato version, which ishandwritten on a thick book that resembles a PASION, begins with ReinaElena embarking on a search for the Cross and ordering Goy do Borgonia,next in line to her son Emperador Constantino, to repel an attack led byMoro queen Flori s, sister of Prinsipe Arabiano and Prinsipe Turquiano.Goy do Borgonia, however, falls in love with Flori s and is unable to carryout Reina Elenas order, thus prompting the queen to turn to EmperadorCarlo Magno of theFranciang Cortefor help. Carlo Magno sends eight of his 12 brave princes (Doce Pares), namely, Prinsipe Roldan (the captain),Oliveros, Reinaldos, Conderlos, Goyperos, Montesino, Galalon andRicarte. The Crusade encounters many battles en route to joining ReinaElenas party. In one battle, Roldan slays the Moro prince Clynos andwears his cape. Meanwhile, the Reina Elena and party nally discoverthe Cross relics on Monte Lebano (Mount Lebanon), and start theirvictorious journey back to Europe, singingVIVA VICTORIA!Theyencounter Roldan who is still on his way to the Holy Land and whom theydo not recognize because of his borrowed Moro cape and also becausethey think hes been dead. Reina Elena asks each of Roldans princes whoalso do not recognize himexcept Olivares, who con rms Roldansidentity. The problem thus settled, the procession resumes until theyare ambushed by Prinsipe Arabiano. Goy do Borgonia captures theArab prince but just then Moro queen Flori s comes to rescue Prinsipe


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Arabiano, her brother. Being in love with Flori s, Goy do Borgoniorequests permission fom Reina Elena to free Prinsipe Arabiano.Afterwards it is Flori s other brother, Prinsipe Turquiano, who attacksthe procession and is about to succeed in stealing the Cross when ReinaElena makes an impassioned speech about the meaning of the relics toChristendom. Moved, Prinsipe Turquiano and the Moros are converted.


SANTACRUZAN originated in Europe, was exported toMexico, and then passed on to the Philippines in the earliest days of colonization. Fr. Francisco Coronel, OSA translated in 1689 a papal bullon the practice, Ing Bulla quing Sancta Cruzada pepanabanga ming Sto. Pading Laguiu na Inocencio Decimo.The original SANTACRUZAN was likeMoro-Moro staged in street theaters (estrada) supposed to cultivatethe faith of the people. It lasted many hours as the procession madenumerous stopovers to give way to the poetic jousts. Thus it is the SABAT,not thesagalas-studded SANTACRUZAN that more accurately resemblesthe SANTACRUZANs of yesteryears.

d eViation

In another source, it is claimed that there are certain sectors of thesociety utilized to play particular roles in the SABAT, a practice whichpromotes discrimination. The role of Moros are said to have been givento the natives from the hills of Porac (Baluga or Aeta). This has causedthe unwelcoming and at times hostile treatment of this people by thelowlanders. Instead of being a religious devotion, it became an occasion topromote division and discrimination in society.

II. OBSERVATIONS: DANGERS AND RISKS

As we have seen, the aforesaid practices are all very dear to thelocals. These prayer-types were derived from them, and therefore, are

loved and cherished. For many, especially the poor, they are a sourceof strength and hope in dif cult times of life. The veneration they haveof their patron saints seems to perfectly express their personal andcommunal faith in God. Because of these positive traits, the local Churchhas been very careful to pass judgment on them. However, they alsohave their downbeat behavior. The Church will be remiss if she does notspeak against some deviations committed in the pursuit of such practices.Let us name a few:


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C. t hey Can enshrine a QuestionaBle theology.

They can transmit a wrong understanding of God and of ourrelationship with him. They can give a false sense of security due to thepromise af xed to doing them. The CURALDAL and the LIBAD are mostespecially involved in this kind of risky business. A lot of solid, call themhard-core, devotees believe that once they accomplish them, God mustgrant their prayers. What a very crude understanding and regard for God.This slapdash, proliferating theology must immediately be challenged. Itcan only be pathetic if even pastors of soul ride on these high waves toestablish misplaced control or appalling authority over their ock!

d. t hey Can shelter superstitions.

Unbelievable, how superstitious beliefs have permeated throughand instituted fear in these innocent, unassuming devotees! Perfectexamples to illustrate this point: the devotees practice of wearing of medals, scapulars and even colored shirts; or the extremely mysti ed regardof the images as life-giving grace, healing source and miraculous powers.How thin is the line that separates devotion from sacrilege, or even

idolatry in these practices. Again, time must not be wasted in giving boldand persistent instruction to the devotees.

e. t hey Can easily Be relegated to seCularaCtiVities

In many places, the LUBENAS has degenerated from a grandexpression of faith to a mere spectacle or secular parade. It has beenobserved how some organizers of the LUBENAS have misshapen thetradition into an inter-barrio competition. In the city of SanFernando, the practice literally grew into a heavily contested festival, withwhooping cash prizes. While still bearing their religious marks, many of these practices of venerating saints are desolately diffusing into simplesecular activities. Many times, the organizers and participants of theseevents are not even Church-going people!

F. t hey Can promote tWisted soCial Values

Instead of being religious devotions, they can sometimesobliterate cherished social values. In the earlier years, The SABATSANTACRUZAN, instead of promoting devotion, became an


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occasion to promote division, hostility and racial discrimination insociety. Taking in the local natives (ding Baluga or Aeta), owing to theirskin color and curly hair, to play the role of Moros may have instilledin the minds of Kapampangans the indifference and recurring hostilitytoward these people until the present time.

g. t hey Can Be used For FinanCial gain.

There are complains about these practices being used to elicitmoney, donation and favors from people. The LUBENAS hardly pushesthrough without sponsors for nine days! Donation boxes, collectionenvelops, and pledges are only a few devices being used to this ratherunfortunate end.

III. PROPER PERSPECTIVE: RECIPROCAL ILLUMINATION

Given these realities, how should we look at the practice of theveneration of saints in popular religiosity? Are they to be discontinued?Should they be adapted or maybe modi ed to avoid further distortions?

The Directory mentions about the reciprocal in uence of liturgy andpopular piety.3 It gives hint to two encouraging attitudes we can haveabout the popular practice of veneration of saints. One is that theymust learn from Liturgy. The Sacred Constitution on the Liturgy (13)recommends that popular devotions should in some way be derived fromthe liturgy, harmonize with the liturgical seasons, and lead the people tothe liturgy. In other words, liturgy must enlighten and guide expressionsof popular piety.

However, popular devotions can, in a diverse manner, alsoin uence the liturgy. Popular veneration of saints with its powerful andexpressive af uence must be permitted to share its inventive vitality withthe liturgy. Not that liturgy is deprived of which, but such dynamism canhelp the liturgy to better incarnate itself in our culture.

In short, while it remains our mission to continuously rectify andalign these devotional practices to the rich doctrinal content of liturgy,the former can also enliven the latter by its wealth of popularexpressions. There must be a mutual and enriching exchange: areciprocal illumination, each shedding light on the other for a moreilluminated or enlightened act of worship to God.

3 Directory on Popular Piety and the Liturgy no. 226 .


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A. LEARNING FROM LITURGY

What can liturgy teach these popular expressions of veneratingsaints?

1. g lory oF g od

The glori cation of God in his saints is the objective of celebrating the saints. It is primarily a celebration of a loving God whoattracts human beings and calls them to a particular mission. When wevenerate saints it is actually an act of praising the grace of God which hastriumphed in the saints life. As a preface proclaims, You are glori ed inyour saints, for their glory is the crowning of your gifts.4

The praise of God must be seen and emphasized in the popularexpressions of people. While this seems to be presupposed, there is a needto accentuate the place of God in the lives of the saints. The LUBENAShas this reality expressed beautifully in its structure, especially at itsconclusion. The BATALLA, LIBAD and CURALDAL are found to bewanting of this. The journey from place to place, from chapel to church

should be presented as the journey of the community living in thisworld towards the community of God in heaven. Such processionsshould be conducted under greater ecclesiastical supervision for betterguidance. The Directory has some worthwhile suggestions to carry outthis important consideration:5

a. They can begin with a moment of prayer during w h i c hthe Word of God should be proclaimed.

b. Hymns and canticles can be sung andinstrumental music can also be used.

c. Lighted candles or lamps can be carried by the faithfulduring the procession.

d. Pauses should be arranged along the way so as to providefor alternative paces, bearing in mind that such also re ects the journey of life.

e. The procession should conclude with a doxology to God,source of all sanctity, and with a blessing given by a bishop, priest ordeacon.

4 Preface I for the Common of Holy Men and Women.

5 Directory on Popular Piety and the Liturgy no. 247.


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2. C hrist in the s aints

The Sacred Constitution af rms that the feasts of the saints maynot take precedence over commemorations of the mysteries of salvation.6 The Second Vatican Council made a conscious effort of reducing thenumber of commemorations of saints in the present Roman Calendarbecause the multiplication of these in the past led to the impression thatthey are detached from the fundamental mysteries of redemption.

Thi

pamisulu vol.1 number 1 (2011)

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