“MISA DE GALLO” Whenever the “-ber” months (e.g. September, October, November, and December) of the year set in, for us Christians, it means that Christmas is fast approaching and for some it has in fact come, which feels every day is Christmas . That is why everywhere you will hear Christmas carols being played and the Christmas spirit dominating the air. Everyone, not only children, begin to flock to malls and shopping centers to buy Christmas decors and ornaments to adorn their houses; these include Christmas trees, star-shaped lanterns or “parol” and cribs “belen” are signs that someone is coming, and that is why does people prepare physically for the coming of our savior. For us Christian, preparation physically is not enough; we also prepare our hearts spiritually. One of the religious traditions, as part of preparing our hearts is “Misa de Gallo.” That is the course of this article, to know more about this tradition. We tried also to dig its theological background, spirituality, the canonical basis and their pastoral reason as well, on why we keep this tradition. Partly, we will somehow answer these possible questions that probably linger in our mind: we try to distinguish if there is a difference between the Aguinaldo Mass and Misa de Gallo? What are votive Masses? How do Aguinaldo Masses fit into this description of votive Masses since it seems to be a liturgical celebration confined to the Philippine churches? How did these votive Masses start in Spain? What other details are mentioned in those documents shed light on the nature of the Aguinaldo masses? How did the practice of the Aguinaldo Masses reach the Philippines? Was the practice of the Aguinaldo Masses uninterrupted since then? How did the Aguinaldo masses resume after 1689? What then is the main reason or intent of the celebration of the Aguinaldo Masses? These are questions that
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along way answered. And so, this form of religiosity is still very much alive in our midst nowadays. And these are the contents of the group researched: I.
Historical
II.
Theological
III.
Spiritual
IV.
Canonical
V.
Pastoral
I.
History Misa de Gallo is a religious tradition began with the coming of the Spanish
missionaries. The Philippines as a former colony of Spain shares and faithfully preserves of its colonizers’ religious traditions, putting on local meaning and festivity. For example, we have what the Spaniards called “Misa de Gallo,” or “Simbang Gabi” which is one of the longest and most popular among the Filipino traditions in the country. It is when Catholic churches across the nation start to open their doors shortly before the break of dawn to welcome the faithful to the Simbang Gabi or Mass at Dawn is a nine-day novena to the Blessed Mother. The novena begins December 16 as early as 4 in the morning and culminates with the “Misa de Gallo” on Christmas Eve to welcome the birth of our Savior Jesus Christ. In some churches, the “panuluyan” is re-enacted showing the effort of Joseph and Mary to find a suitable birthplace. The spirit is very much in contrast with the Advent liturgy, which, though its mood is one of joyful expectation, yet calls for restraint in the use of “Gloria”, musical instruments, 2
ornamentations; the use of purple vestment reminds us also of exercising some restraints in our liturgical celebrations. Moreover, every year, from December 16 to 24, parish churches and barangay chapels abound with people from all walks of life for a pious exercise that has become so popular among Filipino Catholics all over the world.1 This form of popular piety is known as “Misa de Aguinaldo”, also called “Simbang Gabi”.2 The “Simbang Gabi” is the nine-day novena masses in preparation for Christmas begin on December 16. They are called Aguinaldo Masses or Misa de Gallo. Misa de Gallo is Spanish for Mass of the Rooster. The name is apt because the mass take place at dawn (4:30 am is the common time) when roosters begin to crow. Aguinaldo is Spanish for gift. It calls to mind the gift of the magi, but above all Jesus who is the gift of God to his people. “Simbang Gabi” traces its roots in Mexico when, in 1587, the Pope granted the petition of Fray Diego de Soria, prior of the convent of San Agustin Acolman, to hold Christmas mass outdoors because the Church could not accommodate the huge number of people attending the evening mass. During the old times, the pre-dawn mass is announced by the ringing of the church bells. In some rural areas, an hour before the start of Simbang Gabi, a brass band plays Christmas music all over the town. It is also believed that parish priests would go far knocking on doors to wake and gather the faithful to attend the Misa de Gallo. Farmers as well as fishermen wake up early to hear the Gospel before going to their work and ask for the grace of good harvest.
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2
For others, the novena of Masses is from December 15 to 23 due to the curfew enforced during Martial Law by the Marcos Government; the evening onward of December 24 is the celebration of Christmas. The period from December 15 to 23 continues to be retained by some pastors until today in order to respond to and accommodate the people’s clamor for Misa de Aguinaldo in their barangay chapels Both in Spain and in the Philippines, these Masses “de Aguinaldo” were celebrated in the early hours of the morning. As early as the 17th century, they are said to be celebrated “summo mane” (= very early in the morning), “ad auroram” (= at dawn), and “antequam dies illuxerit” (= before daybreak). They are celebrated, both on weekdays and Sundays, and, like solemnities, festive and solemn elements like “Gloria” and “Credo” are sung.
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Until today, the Philippine Church continues to cling strongly to centuries-old tradition of celebrating the “Aguinaldo Masses”, with undiminished attendance and festive joy, for the same reasons adduced in ancient times, but with some changes and trends caused by the changing lifestyle and circumstances in our society. We refer to the time and places of their celebration. Some Masses are now being celebrated in the evening, and not only in churches and chapels, but also in malls and commercial centers. Is there a difference between the Aguinaldo Mass and Misa de Gallo? The Misa de Gallo refers to the Midnight Mass celebrated on December 24. The Aguinaldo Masses are the votive Masses celebrated in the early hours of the morning nine days before Christmas. Actually the term Aguinaldo is a Spanish word mentioned above which means a Christmas gift, or a gift given during Christmas Day, New Year’s Day or the feast of the Three Kings. There is no agreement among the experts as to why the early morning votive Masses before Christmas are called Aguinaldo masses. Apparently, either it could mean offering nine Masses to God on occasion of the birth of His Son, or it could also mean the rejoicing of the Church for the gift of His Son.3 And what do the votive Masses? According to Fr. Villaroel, OP., those in simple terms, these are Masses, which the official Liturgy of the Church leaves to the choice of the priest celebrant who follows a special liturgical text and offers the Mass for particular intentions. Examples of votive Masses are: masses for the dead, in times of natural calamities, or civil disturbances, for groups of persons (sick, migrants, etc), for a good harvest. Other types are those in honor of saints who are considered special intercessors for obtaining spiritual or temporal benefits. Still others are for living in a special manner some aspect of the Christian mystery like the Eucharist, the worship of Blessed Trinity or to honor specially the Blessed Virgin Mary. The 3
Fidel Villaroel, O.P, The Aguinaldo Masses: Origins, Setbacks and Survival (Philippiniana Sacra, Sept.-Dec. 1999), Vol. XXXIV, no.102.
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liturgical text for votive Masses is included in the universal Roman Missal used by the Latin rite all over the world.4 But, how do Aguinaldo Masses fit into this description of votive Masses since it seems to be a liturgical celebration confined to the Philippine churches? Actually, the Aguinaldo Masses are special votive Masses in honor of Mary introduced by the particular church in some parts of Spain, Mexico and in the Philippines. Over time, these celebrations had been recognized by the Supreme Authority in the Church as privileged votive Masses celebrated for grave and weighty reasons and with big attendance of the faithful. This official recognition translates into the privilege of celebrating these votive Masses as daily Masses for the Advent season.5 However, how did these votive Masses start in Spain? There is no precise dating of the origin of the Aguinaldo masses in some parts of Spain. There is documentation (e.g. the Pope Sixtus V‘s granting of indulgences to those who participate in these Masses) to support that these Masses were being celebrated in the last decades of the 16th century. Other documentation exists that say that these Masses were celebrated very early in the morning, at dawn or before daybreak. From these documents it is clear that in Seville and Granada, Aguinaldo masses were celebrated during the 17th century. What other details are mentioned in those documents shed light on the nature of the Aguinaldo masses? Firstly, these were celebrated nine days before Christmas. They were celebrated in honor of the Blessed Virgin Mary; the celebration was solemn (with Gloria and Credo); there was a great popular devotion to these Masses and were offered for grave reason or intention- for the recently sowed fields and the well-being of the whole people.6 How did the practice of the Aguinaldo Masses reach the Philippines? Again, there is no precise record of when the Aguinaldo masses started in the Philippines. What is clear is that from Spain, through Mexico, where it was well established in the 16th century, the religious missionaries 4
Cf. Ibid. Cf. Ibid. 6 Cf. Ibid. 5
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brought this practice to the Philippine islands. There is a written record by Fr. Ignacio Francisco Alcina, S.J. that Aguinaldo masses were already being celebrated in some parts of the Philippines in the beginnings of the 17th century. 7 Was the practice of the Aguinaldo Masses uninterrupted since then? There was a period of about 9 years (1680 – 1689) when the practice of the Aguinaldo Masses was discontinued by order to the Archbishop of Manila Felipe Pardo. He simply implemented an order from Rome to suppress the Aguinaldo masses in Spain, the Azores Islands, Mexico and the Philippines. The cause of the suppression (in 1677) was the abuses resulting from the behavior of the assembly and the choir that were considered very improper for religious celebrations and places in the diocese of Seville.8 But then, how did the Aguinaldo masses resume after 1689? There are no records of the exact year or the official authority that permitted the Masses again. What is accepted is that from then on the Aguinaldo masses were celebrated without interruption until our times. The First Plenary Council of the Philippines (1953) stated that “There is a legitimate tradition in these Islands coming from ancient times to celebrate the Masses popularly called de Aguinaldo Masses for the perseverance of Filipinos in the Christian faith and for the preservation of religion in this area of the world. For nine days preceding the Nativity of Christ the Lord, the solemn votive Mass Rorate Coeli desuper is sung with great solemnity and with massive attendance by the people, one Mass every day in the churches.”9 And so, what then is the main reason or intent of the celebration of the Aguinaldo Masses? The “grave reasons” that our ancestors in Spain, Mexico and the Philippines adduced for celebrating these Masses, were the same reasons repeated in the Plenary Council of the Philippines (1953). These same reasons apply up to the present time: perseverance of the Filipino
7
Cf. Ibid. Cf. Ibid. 9 Cf. Ibid. 8
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nation in the faith and the preservation of our holy religion in this part of the world, as stated by Fr. Edgar F. Soria, JCD, in his research dated Dec 15, 2008.
II.
Theological
These 9 simbang gabi masses are novenas offered as a devotion to the Blessed Virgin Mary honoring her motherhood. Previously God, who has neither a body nor a face but now has made himself visible in the flesh and has lived with men because Mary said “YES.” So it is with great gladness that we honor the Blessed Virgin Mary who because of her “yes” became the instrument of God to bear Christ, and bring the Savior to the world. It is with joyful anticipation that we celebrate Jesus; man’s creator has become man, born of the Virgin Mary. We have been made sharers in the divinity of Christ who humbled himself to share our humanity. The liturgical year is the celebration of the memory of Christ’s paschal mystery every week or Sunday and once a year during the Easter Triduum. It unfolds the mystery of Christ from his incarnation to his second coming. The liturgical constitution clearly defines as the theological content of the liturgical year the saving work of Christ, the mystery of redemption, the whole paschal mystery of Christ, which the Church celebrates every eighth day and in the course of the liturgical year, and proclaims during the feasts of the Blessed Virgin Mary and the saints.10 From these conciliar texts we may say that the whole paschal mystery,
10
Cf. Sacrosanctum Concilium [SC] 102, 104, 106, and 107.
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which enfolds the whole mystery of Christ from his incarnation to Pentecost and his second coming, permeates the entire liturgical year. Thus, the paschal mystery of Christ serves as the axis around which revolves the liturgical year. All liturgical feasts, inclusive of those commemorating the various aspects of Christ’s life as Christmas and Easter, center on this same mystery.
Our Filipino celebrations of the liturgical year reflect forms of popular religiosity that have arisen and been accepted throughout the ages. They are a sure sign of the extent to which the faith has taken root in the hearts of our people and of its influence on the daily lives of the faithful. Regarded as a treasure of the Church, our popular pious exercises allow our people to express our faith and our relationship with God and Providence, with Our Lady and the Saints, with neighbors, with the dead, with creation and strengthen membership of the Church.
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They
are a testimony of the faith of the simple of heart, underlining the one or the other accent without pretending to embrace the whole content of the Christian faith. Our popular religiosity is a living reality in and of the Church; its source is the constant presence of the Spirit in ecclesial communities; its reference point, the mystery of Christ; its object, the glory of God and the salvation of man; and its historical moment, the joyous encounter of the work of evangelization and culture.
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The Church, for her part, does “respect and foster the qualities and talents of the
various races and nations. Anything in these people’s way of life which is not indissolubly bound up with superstition and error, she studies with sympathy, and, if possible, preserves intact. She sometimes even admits such things into the liturgy itself, provided they harmonize with its true
11
Cf. Pontifical Council for Culture, Per una Pastorale de la Cultura (Citta Vaticana, 1999) 28.
12
Cf. John Paul II, Homily given at the Shrine of the Virgin Mary of Zapopan (1979) 2.
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and authentic spirit”.13 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 expressing the faith in Christ the Savior.14 Likewise, it is important to recall that popular religiosity finds its natural crowning in liturgical celebration, toward which it has to be ideally oriented, even if habitually it does not flow into it.15 This popular religious custom is considered among the oldest and the most venerable religious traditions in our country. In contrast to the sober character of the Advent liturgy, these Masses are festive in character and are said with special solemnity: the “Gloria” and, before, also “Credo” as well as Christmas carols, are sung even on the 3rd and 4th Sundays of Advent (but only during the Misa de Aguinaldo), white vestments are used even on Sunday, the church and sanctuary are festively decorated, and approved musical instruments are played.16 Nowadays, if any of these days fall on Sunday, the Mass formularies and readings are those of Sunday.17 The intention for the celebration of the “Misa de Aguinaldo” is: “pro constantia Indorum in fide et pro religionis conservatione in his partibus, quae causa gravissima sane et pubblica est; quippe maxima est ratio quae pro Religione militat.” It is translated as: “for the perseverance of the natives in the faith and for the preservation of Religion in this part of the 13
Cf. SC 37.
14
Cf. Congregation for Divine Worship and Discipline of the Sacraments, Directory on Popular Piety and the Liturgy. Principles and Guidelines. Intervento del Card. Jorge A. Medina Estevez, II.
15
Cf. John Paul II’s Message on 21 September 2001 at the Plenary Meeting of the Congregation for Divine Worship and Discipline of the Sacraments, nos. 4-5.
16
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 years during his ministry in the Philippines. Cf. C. Kobak, OFM and P. Fernandez, “Alcina’s Report on the Celebration of Feast in 17th Century Samar and Leyte” in Philippiniana Sacra, XVI, 46 (January-April, 1981), 134-137; also C. Kobak, “The Great Samar Leyte Bisayan Missionary of the 17th Century” in Philippiniana Sacra, XIII, 39 (September-December 1978). In collaboration with Pablo Fernandez, OP, and Lucio Gutierrez, OP, Cantius Kobak, OFM, published in its original Spanish with parallel English versions in Philippiniana Sacra (1978) a great part of Alcina’s “Historia de las Islas e Indios de Bisayas…1668”.
17
Today, there is a question as to which formulary are we going to use in celebrating the “Aguinaldo Masses” on Sundays, beginning with the Saturday Evening Masses. The Supplement to the Roman Sacramentary says that “If any of these days fall on Sunday, the Mass formularies and readings are those of Sunday”.
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world; certainly a very weighty reason for the advancement of Religion”. 18 It is to be noted that, for our people, the celebration of the nativity of our Lord commences with these dawn Masses from December 16 onward.
III.
Spirituality
Filipinos are known for being hospitable. It is manifested when they always give the best to their visitors. As Filipino, we want our visitors to feel at home with us. We want to make them feel special. This is seen in the way we prepare for their coming. We clean our home and prepare good food. In this Advent season we are also preparing for the coming of Jesus this Christmas. What spiritual preparations have we done? Do you think Jesus will find a home in us when he comes to visit us? What then should we do? In the same way we also ask, what then should we do to prepare for the coming of Christ? On one hand, “Simbang gabi,” or “Misa de Gallo” is a nine-day novena mass in spiritually preparation for the coming of the Lord Jesus Christ. Though sincere devotion and wholehearted, one would prepare by cleaning his hearts. It is a call to repent for the forgiveness of our sins. By doing this, we cleanse our hearts so that Jesus might feel at home when he comes to visit us.19 Now, cleaning our hearts by removing from it that which is not of Jesus is also a
18
Cf. Ibid.
19
Cf. Sem. Jonathan T. Cadiz, Jesus in Our Hearts (Manila: The Manila Archdiocesan Homily Guides, 2012), p. 39.
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spiritual preparation. We prepare by doing good to our neighbour. A clean and honest heart is always disposed to do good to our neighbour. We begin to think not only of ourselves. The cleaning of our hearts must bear fruit to lead us to do good to our neighbour. 20 It is also a preparation by keeping our faith that Jesus will come. A clean heart looks forward to the coming of Jesus. The Gospel tells us that we should rejoice because the Lord is near. Jesus will surely come. This feeling of joy in anticipating the coming of Jesus is indicative of our faith that Jesus will come. The spirituality of Simbang Gabi calls us to nurture the spirit of Advent not only as individual preparation, but to prepare as a community, a family of God united in worship and in prayer. We bring our families and friends to the Eucharist, joining the entire community in waiting, and being strengthened by God’s Spirit in preparing for the birth of Jesus. So that on Christmas, Jesus will come to our hearts to look for a home that will gladly welcome him.
IV.
Canonical
The Simbang Gabi on Sundays continue to enjoy the marks of festivities like the Gloria and the white vestments, the readings and prayers would have to be of the Sunday of Advent. Although this complies with the present liturgical rules, this has not been the case with how the Misas de Aguinaldo was celebrated for centuries. Even Fr. Hernandez said: "Both in Spain and in the Philippines, these Masses 'de Aguinaldo' were celebrated in the early hours of the morning. As early as the 17th century, they are said to be celebrated 'summo mane' (= very
20
Cf. Ibid.
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early in the morning), 'ad auroram' (= at dawn), and 'antequam dies illuxerit' (= before daybreak). They are celebrated, both on weekdays and Sundays, and, like solemnities, festive and solemn elements like 'Gloria' and 'Credo' are sung." The Advent Mass was celebrated in all the other Masses of the day. As we look into the historical perspective of the subject, the First Plenary Council of the Philippines, in 1953, applied for a papal indult under the following conditions: “On the nine days preceding the Nativity of our Lord, i.e., from December 16 to 24, the solemn votive Mass Rorate Coeli Desuper
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is sung especially in parish and convent churches, but only
once a day with great solemnity and with a big attendance of the faithful”.22 With the promulgation of the 1960 Code of Rubrics, the Philippine Hierarchy, under its president Archbishop Julio Rosales of Cebu, wasted no time and decided to elevate in the same year to the Holy Father a suppliant letter “humbly asking that, in spite of the promulgation 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”.23 On 24 March 1961, the petition was granted for a period of five years.
21
The Mass formulary “Rorate Coeli Desuper” actually falls in the Tridentine Missal under the “Missae de S. Maria in Sabbato, I. Tempore Adventus” which may also be used as “Votive Mass in honor of the Blessed Virgin Mary”. In the present Missale Romanum, editio typica tertia, it is fund in the “Commune Beatae Mariae Virginis, II. Tempore Adventus”, which may also be used as “Votive Mass in honor of Blessed Virgin Mary”.
22
Acta et Decreta Primi Concilii Plenarii Ins. Phil., Manilae, 1953, n. 356; J. Ylla, OP, Indultos y Privilegios de Filipinas, UST Press, 1940, p. 24. For the rest of the other scheduled Masses during this period, Advent has to be observed in its entire rigor. The Second Plenary Council of the Philippines did not touch this papal gift or “aguinaldo” in view of the fact that the Congregation for Divine Worship and Discipline of the Sacraments would not allow even the Solemnity of the Immaculate Conception to take precedence over the Advent celebration when December 8 falls on a Sunday. The rationale for this is that Advent in its totality may not be violated, in much the same way as Lent is to be kept integral.
23
Cf. Ibid., pp. 470-471.
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V.
Pastoral
It is a beautiful Advent tradition that captures the expectant, excited, spiritual waiting that pervades Advent, the precursor of Christmas. It is a vibrant expression of unity and community. During Advent, in preparation for the coming of Jesus at Christmas, the missionary friars held nine days of Masses to usher in the event of Christ’s birth. These Masses were celebrated in the early morning hours (typically at about 4:00 a.m.!), when the roosters crow to announce the coming of a new day. During the olden times, the pre-dawn mass was announced by the ringing of the church bells. In some rural areas, an hour before the start of Simbang Gabi, a brass band played Christmas music all over the town. It is also believed that parish priests would go as far knocking on doors to wake and gather the faithful. Farmers as well as fishermen woke up early to hear the Gospel before going to their work, and ask for the grace of a good harvest. Simbang gabi then and now: Changing times have not broken the tradition of celebrating Simbang Gabi. Although it is celebrated in new ways, it still lives on. Part of it is the colorful lights and lanterns that fill every street. Beautiful “parols” (Star Lanterns) are hung in every window. Songs of the season, well-loved, old ones and newer, contemporary ones, many in the Filipino language, are played everywhere to warm the heart. Families, friends, and individuals find their way to the nearest church to attend the nine-day novena. Shortly after the Christmas eve “misa de gallo”, families gather in their homes to celebrate “Noche Buena” (good night) and feast on various delicacies like queso de bola (cheese ball), bibingka and puto bungbong (rice cakes), or a drink of salabat (ginger tea) or hot coco. Simbang Gabi was brought to the US by Filipino Americans to share with their communities, the spiritual richness of the celebration. Many parishes across the country, including those in the Archdioceses of Cebu, celebrate
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Simbang Gabi in the very early morning in keeping with the tradition, but can be in the evening to accommodate working Catholics, so that all can join and participate in the celebration. The propriety of celebrating the “Aguinaldo Masses”, with all its elements, in the evening and even more than once in a parish church due to the great magnitude in number and massive attendance of people, let me share with you the following considerations: 1. In places where the “Misa de Aguinaldo” or “Simbang Gabi” begins on December 15 and is celebrated in the evening, which formulary are we going to use? Since “Misa de Aguinaldo” or “Simbang Gabi” is a form of Filipino popular religiosity or popular devotion expressed not in novena of devotional prayers but in the liturgy, there is no reason why elements (“Gloria”, festive celebration, white vestment, et al.) of the “Simbang Gabi” may not be availed of. In fact, these “Misas de Aguinaldo” were tolerated since they were regarded as a popular devotion, not only in preparation for the celebration of the Lord’s nativity, but also in honor of the Blessed Mother.
There is only one restriction though: no anticipation of weekday Masses. For December 15, therefore, the Mass formulary (prayers and readings) proper to the day is to be used. 2. Could we anticipate the “Aguinaldo Masses” on weekdays? We do not anticipate any Mass except Masses on Sundays, holy days of obligation, or solemnities which have their own Vigil Mass and Evening Prayer I. Therefore, Masses on ordinary days or week days are not anticipated. Hence, the formulary to be used for December 15 onward is the formulary (i.e., the texts of the prayers and readings) proper to the day.
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3. Does the reason given with regard to the celebration of the “Aguinaldo Masses” in the Philippines, that is, for the perseverance of the nation in faith and the preservation of our holy religion in this part of the world, still hold? Is it still valid? In the affirmative. There is also a school of thought which holds that if these Masses were celebrated at dawn to allow farmers 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 to leave 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 of the BVM in Advent (“Rorate Coeli Desuper”), Gloria, Advent Preface II [I], white vestments. The Supplement to the Roman Sacramentary provides us with the Mass formulary (liturgical texts), both the texts of the prayers and the Scriptural readings, for each day of the “Simbang Gabi”. It likewise says that, at these Masses, the “Gloria” is sung on the 3rd and 4th Sundays of Advent, white vestments are used even on Sunday, the church and sanctuary are festively decorated, and approved musical instruments are played, but only for the “Aguinaldo Mass” of that day. b. The CBCP has also approved to permanently assign to December 16 the readings for Friday of the Third Week of Advent:Is 56: 1-3, 6-8 and Jn 5: 33-36. On the other hand, the Ordo says that “in the spirit of the season, one may lawfully use in these Masses the Weekday Lectionary” (Roman Missal, General Guidelines 328). 5. Regarding celebrating more than one “Aguinaldo Mass” in a parish church especially in highly urbanized places (which do not have any other church or chapels to celebrate the said Mass) due to the magnitude in number of people attending or participating in the Mass which the church building may not be able to accommodate, there is no reason why this may not
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be allowed. It is to be noted that one of the considerations for the granting (to both Spain and the Philippines) of the indult to celebrate this Mass is the massive and undiminished attendance of people.
6. Christmas Liturgies in the Absence of a Priest: One of the impressive expressions of Filipino Catholic faith is the practice of novena Masses in honor of the Blessed Virgin Mary (Misa de Aguinaldo, Simbang Gabi, or Aguinaldo Masses) traditionally held at dawn from December 16 to 24. In order not to deprive the faithful who live far away from the parish church of the spiritual benefits derived from the practice of “Simbang Gabi”, the CBCP has found it 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 a celebration. It is, however, understood that the norms issued by the Holy See and the local Ordinary on the “Sunday Assembly in the Absence of a Priest” apply in this Christmas liturgy with equal force. Likewise, the Philippine Bishops have also granted its seal of approval for the faithful to sing the “Gloria” on the Third and Fourth Sundays of Advent, but only during the “Simbang Gabi” Masses and the “Christmas Celebrations in the Absence of a Priest”. 7. During the “Simbang Gabi” Masses and “Christmas Liturgies in the Absence of a Priest” may Christmas carols be sung? In the affirmative, since for Filipinos Christmas begins not at the Midnight Mass of December 24, but at the start of the “Simbang Gabi”. The Alcina report likewise 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 years during his ministry in the Philippines. As requested by the Vicars Forane in their meeting with me last
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December 1, 2014 that Liturgical Guidelines for the Aguinaldo Masses be issued for an orderly celebration of the same, and after consultation with the members of the Board of Consultors and the Commission on Liturgy, I hereby issue the following Guidelines for the Celebration of Misa de Aguinaldo in the Archdiocese: 1. The Misa de Aguinaldo in parishes must be observed in the Archdiocese because it is a great source of spiritual nourishment to our faithful. It is obligatory at dawn in consonance with the tradition. It may be celebrated in the evening but only when there is a pastoral necessity, 2. Permission from the Archbishop is needed if Misa de Aguinaldo is to be celebrated in the evening. The evening mass of the Misa de Aguinaldo begins on the vespers or evening of December 15 and ends on the vespers or evening of December 23 so that the nature of a Novena or nine consecutive days shall be observed. 3. From the beginning the Misa de Aguinaldo has always been celebrated at an early hour, from 4 to 5 o’clock in the morning. It is this Mass alone that is considered Misa de Aguinaldo. Other Masses celebrated during the nine days before Christmas are celebrated as Masses of the Advent season, and should follow the norms of the liturgy of the Advent season. If theMisa de Aguinaldo is celebrated from 8:00 o’clock in the evening onwards, it should be motivated by genuine pastoral care for the spiritual benefit of the faithful. 4. The celebration of the Misa de Aguinaldo at other times, e.g., morning, mid-day or late afternoon Mass, is not in keeping with the liturgical norms and is to be regarded as an abuse. Therefore, only the dawn and, when pastorally required, the evening Masses are considered Misa de Aguinaldo.
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5. When Misa de Aguinaldo is celebrated in the evening of Saturday and Sunday, one should take the liturgy of the Sunday. It should be noted that Sunday evening Mass should not anticipate the weekday Mass of the following day. White vestments are used, the Gloria is sung, and musical instruments accompany the singing during the Misa de Aguinaldo of Saturday evening, dawn of Sunday and Sunday evening. 6. For the Mass formulary of the weekday Misa de Aguinaldo, the Common of the Blessed Virgin Mary in Advent (Rorate Coeli desuper), should be used with Gloria, Advent Preface II, white vestment. The Supplement to the Roman Sacramentary or The Roman Missal (for the use in the Diocese of the Philippines) gives us the Mass texts for the prayers and the readings. The CBCP has approved that the readings for the December 16 Misa de Aguinaldo are from the Friday of the Third Week of Advent (Is. 56:1-3,6-8and John 5:33-36). 7. The ordinary place for the celebration of the Aguinaldo Masses is the parochial church. Aguinaldo Masses may also be celebrated in barangay chapels or in the chapels of Religious Congregations within the jurisdiction of the parish but with the permission of and in coordination with the parish priest. 8. Misa de Aguinaldo may not be celebrated in malls or shopping centers, unless there is a chapel in the establishment, where the Holy Eucharist is celebrated with frequency and duly approved by us. We do not allow Misa de Aguinaldo to be celebrated in corridors and hallways of shopping malls where the celebration of the Holy Eucharist is needlessly exposed to shoppers that are indifferent to the celebration. 9. Since the Misa de Aguinaldo is a Solemn Votive Mass in honor of the Blessed Virgin Mary, it is highly encouraged to honor the image of the Blessed Virgin Mary at the Belen with 18
solemn incensation and the singing of Marian Hymn, preferably the Alma Redemptoris Mater or Salve Regina for pastoral reason. Moreover, to make our homilies during the Aguinaldo Masses in line with theme of the Year of the Poor and with Pope Francis’ Message of Mercy and Compassion, we are attaching herewith the Main theme and the daily themes for this year’s Aguinaldo Masses. Finally, to inform the people what the Year of the Poor is all about during these Aguinaldo Masses, a 3-minute catechesis prepared by the Caceres Catechetical Ministry should be read after the post Communion Prayer. Copies of the 3-minute catechesis will be distributed later. As we prepare for the celebration of the birth of our Savior Jesus Christ through the unique Filipino Catholic tradition Misa de Aguinaldo, may the faith and devotion to Mary, the Mother of God and INA of all Filipinos, inspire us to receive in our hearts and home God’s priceless “Aguinaldo” in the person of Jesus Christ.
To sum up, many people believe the completion of the nine-day dawn Masses would mean the granting of a wish. So, some Filipinos have made it a personal mission not to miss the dawn Masses so that the petitions and wishes they are praying for would be granted. But Bishop Villegas said that while personal wishes may be prayed for during Simbang Gabi, the Catholic faithful must primarily thank God for being Catholics—and for being Filipinos. “Love of God and love of country go together,” he said. “Simbang Gabi is a tradition of Filipino Catholicism to thank God that the Philippines are a Catholic country. In addition, thanksgiving is a petition to God to preserve the Catholic faith in the country,” Villegas said. And while many
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Filipinos equate the tradition with festivities and the eating of native delicacies, like “puto bumbong” and “bibingka,” Villegas believes it has not lost its religious meaning, despite its being too commercialized. Puto bumbong (a sticky rice delicacy steamed in wooden tubes) and bibingka (rice cake) are popular native fare usually sold by vendors outside the churches after the dawn Mass. “Simbang Gabi was and is and will be a cherished Catholic tradition among Filipinos,” Villegas said. “Filipino piety will outlive all commercialism and secularism. Not even the martial law curfew hours or World War II could stop it,” Villegas stressed. The Parishes also reminded the faithful that Simbang Gabi is not just a tradition widely celebrated because it has become fashionable. “It is a significant moment not only because it strengthens relationships among family members or among friends but also because it is the time when our faith is intensified,” it said. Simbang Gabi traditionally begins on Dec. 16 and ends on Christmas Eve with the “Misa de Aguinaldo.” The Masses are usually held at 4 a.m., thus the name “Misa de Gallo,” or Mass of the Rooster, since the rooster crows at the break of dawn. Since the Mass is held while it is still dark, it is also called Simbang Gabi, or night Mass. But for many years now, the novena Mass has no longer been strictly held before dawn. The Catholic Church has adjusted to modern urban schedules and agreed, as a “pastoral accommodation,” to hold Simbang Gabi the night before. One of only two Christian nations in Asia, the Philippines has the longest Christmas celebration in the world.24 Christmas officially begins in the Philippines with the start of Simbang Gabi and ends on the first Sunday of January, or the Epiphany, which celebrates the visit of the Three Kings to the Infant Jesus. Name of the researchers: Marcelino Rapayla Jr., Arturo Malabarbas, Yovan Ray Hoyumpa, Donald Hinguillo 24
Tina G. Santos, 9-day ‘Simbang Gabi’ starts; it’s worship, faithful reminded (Philippines: Philippine Daily Inquirer, 2015), accessed on September 1, 2017: https://www.pressreader.com/philippines/philippine-dailyinquirer/20151216/281517930068944.
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