The Ecclesiology of Las Posadas
by
Patrick Cox
St. Norbert College
De Pere, WI
A thesis submitted in partial fulfillment
of the requirements for the degree
of
Master of Theological Studies
Approved:
_____________________
Thesis Director
_____________________
Reader
_____________________
Reader
© 2007 Patrick J. Cox. All rights reserved.
The author hereby grants to St. Norbert College
permission to reproduce and distribute
publicly paper and electronic copies of this thesis
document in whole or in part.
Table of Contents
I. Thesis Statement 3
II.
Introduction to Las
Posadas
4
III.
Aztec Context and
Augustinian Missionary Impact
6
IV.
Theological Praxis
14
V.
Designing a Contemporary
Las Posadas
23
VI.
Ecclesiology of Las
Posadas
33
A.
Building Church:
Deepening Faith
34
B.
Evangelism: Reaching Out
to Others
36
C.
Sacramental: Returning
to the Liturgy
45
VII.
Conclusion
59
VIII.
Papal Bull
61
IX.
Works Cited
64
X.
Indexes
67
A.
San Jose/OLOS DVDÕs
B.
Audio Study CD
C.
San Augustin Brochure
D.
DirectorÕs Guidebook
E.
ParticipantÕs Copy
F.
Photos
G.
Traditional Recipes
I. Thesis Statement
The universal church benefits from the ecclesiology
and ecclesiological facets of Las Posadas as the ties between Hispanic
culture and the message of salvation are strengthened and extended. The gospel
of Jesus Christ begins with the miracle of incarnation and Christians deepen
their faith through meditation on His birth. In Las Posadas this
meditation includes nine days prior to Christmas and re-presents Joseph and
MaryÕs story before the birth of Christ. The content of Las Posadas is
consistent with the Gospel of LukeÕs account of JesusÕ birth (Luke 2:1-7). In
the 16th Century, this content was used by Spanish Catholic
missionaries to evangelize the Aztec culture in Mexico/New Spain; gradually the
Hispanic tradition of Las Posadas developed as the contemporary Hispanic
culture impacts the United States, more and more Christians are discovering and
participating in Las Posadas. Thus, Las Posadas is a cultural
experience reaching out from an ancient epoch and affecting modern day
spirituality by making the Gospel real and tangible in our time and American
culture.
Las Posadas is also a way to discover Hispanic culture through the
Hispanic ecclesial communion that enhances this liturgical celebration. With
this thesis project, a leader will be prepared with all he or she needs to
create a local tradition of Las Posadas able to strengthen community, deepen faith, refocus the busy
Christmas season back on Jesus, and cultivate many other ecclesial benefits
mentioned in the body of this project. This project will enable a complete
understanding of the celebration through a detailed history and a consideration
of the ecclesial aspects of Las Posadas. Furthermore, it will strengthen oneÕs Christian church
through an outline for the community building activity that empowers
participation in the celebration.
Originally, Las Posadas was created as a
teaching tool for the illiterate. Now that most people are literate, it is used
to build church community and to keep people focused on Jesus during Advent and
Christmas. Since some non-Hispanic Christians may be intimidated by this
Spanish tradition, whether by not knowing about it or understanding the sung
Spanish words, this project offers a full translation of all the sung Spanish,
a music study CD for the participants and a lyric handout for all the
community. Also provided is a master copy for the celebration leaders, and a two-hour
DVD, which shows examples of two different celebrations according to each
churchÕs ecclesiological needs. The leader will be able to see the various
traditions of Las Posadas and
create a new local church tradition.
II. Introduction to Las Posadas
Las Posadas is a fascinating and extremely
popular Hispanic tradition, celebrated in Mexico and the southern United States
all nine days before Christmas. It is said to have originated in Andalucia,
Spain. According to Tradiciones
MŽxicanas by Sebasti‡n Verti:
Este novenario se inici— con las misas de aquinaldo
que los agustinos celebraban en el interior de sus conventos en tiempos de la
Colonia. (157) This novena began with the Christmas gift masses celebrated by
the Augustinians in the interior of their convents in the (Mexican) Colonial
period.
ÒThe traditional Posada song tells the story of
Mary and Joseph. The nightly procession is a way of reliving Mary and JosephÕs
search for shelter (cf. Lk 2:4-7) Posada means Òinn or lodging.Ó (Hermes
4) In practice, each parish
creates their own version of Las Posadas. Some parishes involve the
whole parish community and others have a smaller Las Posadas group.
Smaller groups meet in designated houses, usually three stops per evening
finishing at the third house with dances, traditional refreshments and breaking
of a pi–ata. New MexicoÕs capitol city of Santa Fe participates, as a city, in
a one-night Posadas. ÒToday in Santa Fe, the plaza serves as a stage for
the drama (Las Posadas), which is performed on a single night.
Afterward, hundreds of onlookers enter the courtyard of the Palace of the
Governors for hot chocolate and bizcochitos (anise cookies).Ó (Mather
29)
In our contemporary culture it is easy to get caught
up in the lights, Santa Claus, Christmas shows, shopping, visiting family, and
so on that Christians sometimes lose sight of the reason for the season. Las
Posadas refocuses the Christmas season back on the birth of Jesus. Luke 2:
4-7 states, ÒAnd Joseph too went up from Galilee from the town of Nazareth to
Judea, to the city of David that is called Bethlehem, because he was of the
house and family of David, to be enrolled with Mary, his betrothed, who was
with child. While they were there, the time came for her to have her child, and
she gave birth to her firstborn son. She wrapped him in swaddling clothes and
laid him in a manger, because there was no room for them in the inn.Ó (NAB) It
is amazing that from this small pericope a rich tradition, which has many
facets of ecclesiology, has been created. In Las Posadas, Christians are
reminded that Jesus, the only Son of God, had very humble beginnings. There was
no lodging in Bethlehem, Joseph and Mary were forced to stay in a stable, like
servants or animals.
Las Posadas is the theatrical introduction and
reproduction of the gospel narrative of JesusÕ birth. The ancient pagan
religion of Mexico provided the original evangelization context; the current
celebration continues to bear the marks of that early celebration. Las
Posadas has a rich history
funneling the human tendency of religiosity from polytheism to monotheism, from
nature worship to the worship of the one creator-God known by the incarnation
of GodÕs only Son, Jesus Christ.
III. Aztec Context and Augustinian Missionary Impact
The ancient Aztec empire dates from 1325 when the
Aztecs left the island called Aztl‡n or Òplace of whitenessÓ, led by Mexi,
their leader. Later the ancient Aztecs
renounced their name and referred to themselves as Mexica after
their leader who brought them to Tenochtitlan. The end of the Aztec
Empire is dated 1521 when the Spanish conquest began. In Tenochtitlan
the Aztecs built a great temple (currently down town Mexico City.) ÒThere they
settled and founded the city in the year 2 calli, which corresponds to the
year 1325 AD in Western chronology.Ó (Castledine 7)
The
Ancient AztecsÕ religiosity included nature as well as superstition. ÒReligion
was one of the essential features of the life of this nation. The Aztec
believed that all beings were given life with a part of sacred material and
that it was vital to establish contact with the supernatural, and this could be
done through rituals.Ó (Castledine 8) The Òsacred materialÓ referred to is
blood. The Aztecs had bloodthirsty gods requiring many thousands of human
sacrifices a year. ÒMoctezuma I had a stone carved with a hollow in the
center. This, known as the cuauhxicalli, was used as a container for the
hearts of those sacrificed.Ó (Castledine 9) The great temple in Tonochtitlan,
a site of human sacrifice, was a symbol of the center of the universe where
heaven, earth, and the underworld met.
Hijo del emperador Axay‡catl, ocup— el trono mexica
despuŽs de la muerte, en 1502, de su t’o, el emperador Ahuizotl. Moctezuma era
un gobernante muy religioso; habia sido sumo sacerdote antes de ocupar el
trono. (Paname–o 8) The son of emperor Axay‡catl, occupied the Mexica
throne after the death of his uncle, in 1502, the emperor Ahuizotl. Moctezuma was a religious
governor; there hadnÕt been many priests before that occupied the throne.
The great temple was dedicated to two of their
greatest gods, Tl‡loc, god of rain and fertility and Huitzilopochtli,
god of war, who was the most important god. As well as human sacrifice to the
ancient gods, there is mention of cannibalism, although this was exaggerated in post-colonial writing.
Ahora correspond’a al hombre fortalecer el fr‡gil
orden c—smico, ofreciendo su sangre. Por eso los ind’genas se empe–aban en
capturar al enemigo pare el sacreficio---que en n‡huatl significa Òdar de comer
a los diosesÓ---en vez de matarlo en el campo de batalla. (Urrutia 242) Today
this corresponds to a man strengthening the fragile cosmic order by the
offering of his blood. The indigenous were obligated to capture and sacrifice
their enemies signifying, in n‡huatl, giving food to the gods instead of killing them in
battle.
Comer carne humana era un rito reservado a unos cuantos, para fortalecerse con lo sagrado a travŽs del cuerpo del sacrificado, en momentos muy especiales. (Urrutia 243) Eating human meat was a rite reserved for some, to strengthen bonds with the sacred through the sacrificed body, on special occasions.
When the Augustinian and Franciscan missionaries
arrived in Mexico/New Spain from Spain, they likely knew some form of Las
Posadas predating the papal bull dated August 5, 1586. Unfortunately, an
investigation of pre-Mexican Las Posadas celebrations in Europe is
beyond the scope of this paper. It is important to note that: ÒLas Posadas
began more than four hundred years ago in Spain. Priests wanted to teach the
people about the Bible. However, at that time, most people could neither read
nor write. The priests found that the best way to help them learn the Bible
stories was to act the stories out.Ó (Hoyt-Goldsmith 16) Originally Las
Posadas was created as a teaching tool for the illiterate Catholics.
Spanish popular style music was also familiar to the missionaries in Mexico/
New Spain. ÒFranciscans arrived with a religion whose ceremonies included a
copious amount of villancicos.Ó (Pellicer 22) Villancicos were
the SpaniardÕs version of popular music mixed with religious themes. These
songs were sung at Christmas and are the Spanish equivalent of English
Christmas Carols. The greatest collection of these villancicos is by
Juana Ines de la Cruz and is 628 pages in length. The music style of Las
Posadas may be considered a villancico.
It was the Augustinian missionaries from Spain who
decided to evangelize the Aztec natives through the ingenious use of Las
Posadas. Part of their initial success came from the coincidence of the
Aztecs celebrating the birth of their war god, Huitzilopochtli at the
same time as the Christian celebration of Christmas.
El investigador Germ‡n Andrade Labastida sostiene que
las posadas nacieron en el peque–o pueblo de San Agust’n Acolman, es decir,
casi a la sombra de las pir‡mides de Teotihuac‡n, lugar sagrado de nuestros
antepasados in’genas. Asienta que: Òlos aztecas celebraban con toda pompa el
nacimiento de HuitzilopochtliÓ. Y, segœn afirma el doctor De la Cerna, esta
ceremonia era precisamente en la epoca de la Navidad, por la noche y al dia
siguiente hab’a fiesta en todas las casas, donde se obsequiaba a los invitados
con suculenta comida y unas estatuas o idolos peque–os hechos con una pasta comestible
llamada tzoatl, preparadas con maiz azul, tostado y molido, y mezclado con miel
negra de maguey. (Verti, Libro 61)The investigator German Andrade Labastida
maintains that Las Posadas was born in the small village of San Agustin
Acolman, it is said to be almost in the shadow of the Teotihuacan pyramids, the
sacred place of our indigenous ancestors. The Aztecs celebrate with enthusiasm
the birth of Huitzilopochtli. (Huitzilopochtli was the Aztec god
of war, the most important. His name signifies the Southern hummingbird,
sinister hummingbird or left-handed hummingbird) According to Dr. De la Cerna,
this ceremony was precisely at the time of the Nativity; by night and the
following day they had parties in all the houses. They presented those invited
with a succulent meal, statues and small idols made with edible pasta called tzoatl,
prepared from toasted blue corn, toasted and mixed with black honey from
Maguey.
The Las
Posadas celebration was very similar to the ancient Aztec celebration with
its succulent food, carved figures or Santos (of baby Jesus, Joseph and
Mary) and home based celebration. The Augustinian missionaries incorporated the
enthusiasm of the ancient Aztec celebration with the teachings of Christianity
to create a new teaching tool called Las Posadas.
Further study demonstrates a possible reason for the
transition from the celebration of novena, Misas de Aguinaldo to Las Posadas.
Éque en varias Iglesias de esta Capital y Arzobispado
con motivo de las Misas de Aguinaldo y las de nochebuena o del Gallo, se
cometen los mayores des—rdenes, irreberencias y aun profanaciones al
tiempo de celebrar el tremendo y
m‡s Augusto Sacrificio de la Misa, y
por que durante a ella se tocan pitos, tamborcitos y sonajas por los
ni–os y otros que precindiendo del respeto debido al Santuario, se descomiden con tal bullicio y
vocer’a como si estubieran en la Plaza para cojer los dulces y frutas que en algunas partes les
tiran desde los corosÉEste costumbre de arrojar fruta desde el coro de algunas de las iglesias, que
fuŽ abolida por los consiguientes abusos, di— origen al uso de las pi–atas, que
hoy constituyen el encanto de la ni–ez. (Sanchez
237)Évarious churches of this Capital and the Archbishop were motivated to
celebrate the Christmas gift masses and the Christmas Eve mass. Locals were
celebrating in a very disorderly, irresponsible and profane way at a time when
they should be celebrating the tremendous sacrifice of the mass. They took
whistles, tambourines and noisemakers and gave them to the kids instead of
respecting the Sanctuary and were excessively noisy and shouting as if in the
Plaza outside. Also, they threw candies and fruit from some parts of the chorus
and in some churches it was banned for the consequential abusesÉThis custom of
throwing fruit from the chorus was the origin of [the use of] pi–atas,
which enchant the children today.
This article was written in 1796 and demonstrates that
within 210 years of the 1586 papal bull the tradition had changed. The people
had enthusiastically embraced the Misas de Aguinaldo to the point of
profanity, defiling the sanctity of the church and the solemnity of the season.
This may be the reason why Misas de Aguinaldo no longer was performed
and Las Posadas was celebrated outside of the church. Over time, Las
Posadas has become a more solemn and prayerful affair.
Other factors strengthen the effectiveness of Las
Posadas in Mexico/New Spain; some references tie Our Lady of Guadalupe
into Las Posadas. The feast day of Our Lady of Guadalupe is on
December 12th, which is only four days before Las Posadas
begins and also temporally associated with the Aztec holy days.
Sin embargo, puede imaginarse que –como sucedi—
con la festividad de la Virgen de
Guadalupe – esta celebraci—n tal vez coincidi— con alguna de los
antiguos habitantes del An‡huac,
pues s—lo as’ se explicar’a el arraigo extraordinario, excepcional, que estas
fiestas lograron en nuestro puebloÉ (Verti, Tradiciones 158) None the
less as you can imagine—as with the success of the festival of the Virgin
of Guadalupe --- this celebration coincides with some of the ancient
inhabitants of An‡huac (near Mexico City), which explains the
extraordinary growth that these festivals have gained in our villageÉ
An independent study shows that the shrine of Our Lady
of Guadalupe in Tepeyac, outside of Mexico City is unknown to
some non-Hispanics. Little do they realize that there is a national shrine to
Our Lady on the level of Lourdes and Fatima in the Americas. This shrine has
created more converts to Catholicism than any other shrine. Ò5,000,000
Catholics were lost to the Church owing to the Reformation in Europe at this
time, but their numbers were more than replaced in a few years by over
9,000,000 Aztec converts.Ó (Toribio 2cc.3b) ÒSome priests had to bestow the
Sacrament of Baptism six thousand times in a single day. One of them, a Father
Toribio, recorded: ÔHad I not witnessed it with my own eyes, I should have to
affirm that at the convent of Quecholac, another priest and myself
baptized fourteen thousand two hundred souls in five days.ÕÓ (Johnston 57)
There was a massive conversion to Catholicism after the visions of Our Lady of Guadalupe
by Juan Diego in 1531.
Las
Posadas, which was created in
the late 16th century, continued this conversion experience and
further deepened the faith of all these new Central American converts. Of note,
modern scholars argue that in Juan DiegoÕs native tongue, Nahuatl, there
are no letters for D or G, so Nuesta Se–ora de Guadalupe (Our Lady of
Guadalupe) is most likely a bad translation and should be Santa Maria Te
Quatlasupe. ÒHis conclusion (Professor D. Mariano Jacabo Rozas, head of the
department of Nahuatl in the Nations Museum of Archeology) was that the
Virgin used the word Coatlaxopeuh, which means Òshe who breaks, stamps
or crushes the serpentÉÓ (Johnston 47) Theologically this makes sense, as
Christians read in Gen. 3:14,15 ÒThen the Lord God said to the serpent:
ÔBecause you have done this, you shall be banned from all the animals and from
all the wild creatures; On your belly shall you crawl, and dirt shall you eat
all the days of your life. I will put enmity between you and the woman, and
between your offspring and hers; He will strike at your head, while you strike
at his heel.ÕÓ (NAB) In Las Posadas the child playing Mary is frequently
dressed in blue. This blue color is a symbol, to Hispanic Catholics in
particular, of the Virgin of Guadalupe.
Las Posadas is the community acting as
theologians through tradition. ÒMore recent research into oral traditions indicated
that it is individuals capturing the spirit of those communities who do the
actual shaping.Ó (Schreiter 17) The Augustinian missionaries were highly
skilled artisans of their time. I visited the birthplace of Las Posadas, at the San Agust’n mission in Acolman outside
of MŽxico City. When I looked at the level of artistry that is still shown on
the remaining frescos in the mission, as well as the art that was created, I
realized the level of artistic sophistication that these missionaries had. These
missionaries were first rate artists who were extremely intelligent and
classically trained. However, they were also sensitive to the Aztecs and their
needs. They did not arrive from Andaluc’a Spain and totally ignor the
Aztec culture and belief systems. For example, the Aztecs were uncomfortable
with the worship settings in the mission church; I noticed on visiting the
mission that an altar was constructed facing outside to the courtyard so mass
could be celebrated outside as the Aztecs sat in the courtyard. On the other
hand, the Aztecs also captured the spirit of Christianity and incorporated it
into their culture through Las Posadas, which replaced the celebration of the birth of their
pagan sun god, Huitzilopochtli. ÒIt takes the dynamic interaction of all
three of these roots---gospel, church, culture---with all they entail about
identity and change, to have the makings of local theology.Ó (Schreiter 21)
Contemporarily in Las Posadas, the Gospel, Church, and culture
continue to relate and dynamically shape each parish (or community-wide)
celebration.
Understanding the extended roots of Las Posadas
creates a broad foundation for the leader of the celebration. This will help
the leader analyze his or her ecclesial needs and help create a fulfilling experience
for the participants. The leader is warned of the potential excesses to be
avoided. The celebration leader is able to learn from the history of the
celebration and to build a strong evangelization tool for the future.
My experience of leading Las Posadas began
several years ago when I was asked by Fr. Guy Roberts to start a parish
tradition of Las Posadas for the newest parish in the Archdiocese of
Santa Fe, New Mexico. As a mission priest in northern New Mexico, Fr. Roberts
witnessed the power of Las Posadas in building community and wanted to
bring this tradition to the new parish, the Church of the Incarnation in Rio
Rancho, New Mexico. Through a careful analysis of the ecclesial needs of this
new parish in the Archdiocese of Santa Fe, we discerned that the celebration
would start the first Sunday within the novena (nine days before
Christmas) after the 4:00 PM mass and travel to two designated houses down the
street from the Church of the Incarnation. The celebration was initiated in the
church after mass. A designated girl would be dressed as Mary in a traditional
blue, Virgen de Guadalupe, costume and Joseph would be in a brown
shepherdÕs costume. Thus, we created our new tradition using some of the
elements of Las Posadas.
IV. Theological
Praxis
Las Posadas falls in the category of religiosidad
popular or popular religion.
ÒBut already the point is raised that ecclesiology is going to be one of the
major issues in the developing of local theologies---prominent as hermeneutics,
modes of cultural analysis, and Christology.Ó (Schreiter 38) The pyramids and
homes were the ancient ÒchurchesÓ of the Aztecs. Some aspects of Aztec popular
religion carried over to the Christian celebrations. First, Las Posadas
was celebrated in homes and the mass was celebrated in open air according to
Aztec religious practices. Second, celebrating the birth of Christ is
ironically and fortunately celebrated at the same time as the birth of the sun
god, Huitzilopochtli. Last, Juan DiegoÕs visions and signs at Tepeyac
further bolstered popular religion and created a massive conversion to
Catholicism.
The ancient Aztec rulers were oppressive. Although the
Aztecs were an agrarian society, they were advanced in some respects but
backward in others. ÒThey were ignorant of the physical laws that had been
demonstrated by the Greeks some 2,000 years earlier. Their mathematicians had
no knowledge of experimental science. Nor were they familiar with the wheel,
animal traction, or the vaulted arch.Ó (Johnston 11) Perhaps the ancient Aztec
lack of scientific knowledge made them superstitious and created their zeal to
please the gods through blood sacrifice.
ÒThe experience of the development of the kind of theology, especially in liberation models, has prompted others to define theology as the emancipatory praxis freeing an oppressed people. Theology then become more than words; it becomes also a pedagogical process liberating consciousness and inciting to action.Ó (Schreiter 17) As a terrorized and oppressed population, the Aztec people needed Òemancipatory praxis.Ó Moreover, many natives were subjugated and incorporated unwillingly into the Aztec Empire. So, out of the ten million Aztecs that accounted for the Aztec Empire many desired to escape the bloodthirsty gods and enjoy the gift that the one true God had given through the death and resurrection of His only begotten Son. ÒThe Christian message, after all, is about change: repentance, salvation, and an eschatological reality to be realized. To think that Christianity will not change a situation is to rob the Christian message of its most important part.Ó (Schreiter 29) Christianity did change the face of the ancient Mexican population as well as the contemporary culture. Today, the majority of Mexicans are practicing Catholics. Popular religion, such as Las Posadas, bridges the gap from the old cultural heritage to the new.
Las Posadas is a spiritually intense experience
lasting nine days before Christmas that was refined by Hispanic Catholics who
yearned for a deeper and more intense religious experience to celebrate the
birth of GodÕs only Son. The deep faith of the Hispanics of North America
includes the capacity to connect with religious signs. Semiotics, the study of
signs, thus played an important part in the development of Las Posadas. "It allows
study of the so-called high cultural elements (art, poetry, music, religious
belief) and the so-called popular elements (customs, superstitions), and other
elements of the cultural systems (social organization, economic and political organization)
in a way that allows them to be seen as interlocking and interdependent.Ó
(Schreiter 52) For
example, two signs integral to Las Posadas are the collection for the
poor and the koinonia at the reception. Even the pi–ata has deep
semiotics by symbolizing the breaking of sins. The procession signifies a
search in the darkness for a glimmer of light and hope while the music fills
that darkness with sung prayer.
ÒCentral to the Christian experience of God is the
experience of salvation. And salvation means a deep and powerful change
involving a rescue from evil and ill and deliverance into a new reality. To
describe adequately experiences of salvation in a culture, to be able to locate
culture texts relating to ill, evil and salvation, one needs to have ways of
describing the process of transformative change.Ó (Schreiter 70) The Aztecs
needed a social change and ChristÕs salvation was a new concept to them. The
missionaries who arrived on the heels of Cortez did not successfully relay this
new concept until Juan Diego had his vision at Tepeyac.
ÒSixteenth-century Mexicans could identify the Virgin of Guadalupe with an
older, already known goddess whose temple had been on the same site as
GuadalupeÕs apparition.Ó (Schreiter 71) Social change was being created through
semiotic change. As the old mother became the new mother and the ancient Aztec
could relate to her. Thus, millions flocked to the new religion.
ÒIn
sixteenth-century Spain the number of shrines to Mary outnumbered the shrines
to Jesus by a ratio of two to one.Ó (Christian 147) Thus, the Augustinian
missionaries from Andaluc’a, Spain arrived with a deep devotion to Mary.
When Juan DiegoÕs vision was added to the mix, a Òcult of Mary,Ó developed that
is still very strong today. Popular Hispanic religion has a deep devotion to
the Mother of God. Many choose Mary as an intercessor to God. This is not a bad
thing but one must put this in perspective; the mystery of the Holy Trinity is
in first place and everything and everybody follows, including the Mother of
God. I advise the leader of a Las Posadas to exercise caution so as not
to overdo the devotion to Joseph and Mary.
There has been resurgence in popular religion and a
newfound interest in these forms of devotions. ÒFor a long time popular
religion was by and large denigrated by theologians as a way of expressing
faith that needed to be overcome sooner or later by a more sophisticated
understanding of the gospel. Devotions, processions, pious associations, and
places of pilgrimage seemed to many religious leaders to be realities that
would pass away with liturgical renewal and a more Word-centered spirituality.Ó
(Schreiter 122) However, the early Latin American Liberation Theologians realized that popular religious
expressions were the voice and spirit of the common worshiper. The soul was expressing itself in these
devotions. The modern day Latin Americans are, as were as the ancient Aztecs, a
deeply devotional and religious people. The setting of the Hispanic popular
religious experience is tightly woven into the fabric of life. Their
religiosity is beyond the church boundaries. In contemporary Latin America,
many homes have altaritos or little altars for private daily
devotionals, adorned with Santos and icons of the Saints and Jesus.
Manuel Marzal and Segundo Galilea summarize the
characteristics of Latin American popular religion in Religiosidad Popular.
Many of these characteristics aptly describe or apply to Las Posadas.
á There is an emphasis on Mary and Joseph (particularly
Mary) as a benevolent mediator with God. The devotion of Las Posadas is
atonement for the harsh treatment that Mary and Joseph received, as Mary was
about to deliver Jesus. This is associated with the harsh treatment that many
immigrants receive.
á The spirituality is personal. In the final Posada,
at Christmas Eve, the procession asks for passage and the Church (unlike the
inns that were full) welcomes Mary and Joseph personally into their hearts as
well as Òthis corner.Ó Jesus is then placed in the manger and the Christmas Eve
mass begins.
á The event is rich in symbolism and softens the harsh
reality that is portrayed in the Bible and is experienced by the poor,
especially the immigrant poor of contemporary society.
á The event involves all segments of society; children,
youth, families, the elderly, and the poor who are incorporated into Las
Posadas.
á There is artistic license in this experience, which
creates a satisfying conclusion.
áLas Posadas is a devotional activity that seeks
favor for the upcoming year. This is unspoken, but one feels that by having an
intense nine days of devotion leading into Christmas that the following year
will be blessed with bounty, health and answered prayers.
á The devotion is lay in character. This devotion may
have a priest involved, especially when Las Posadas concludes at the
church on Christmas Eve, but is not absolutely necessary. The lay are
exercising their Baptismal rite as priest.
The lay also are empowered to express their deep
religiosity through their devotion and popular religious experience. I have
personally experienced the power of Las Posadas and all it has to offer
as a popular religious experience. It is very empowering, creative, fulfilling
and filled with countless blessings. ÒKarl Rahner holds that alongside all
these variegated psychological and social relations lies a deep-seated need for
completion and salvation to be found only in God.Ó (Rahner, Hearers 214) As
testified by the popularity of Las Posadas, the Latin Americans will do
as much as possible to ask God for favor and honor GodÕs Son with their
devotion.
The essential aspects of tradition in Robert J.
SchrieterÕs Constructing Local Theologies are credibility,
intelligibility, authority, affirmation and renewal. As a congregation experiences
Las Posadas, these criteria are significant. The credibility and
authority come from the Biblical pericope regarding Joseph and MaryÕs search
for lodging, as well as the continual tradition of the past 500 years. The
intelligibility of creating a new tradition of Las Posadas presents a
challenge because there are many non-Hispanics unfamiliar with Las Posadas
who neither speak nor understand Spanish, thus the need to translate the Las
Posadas text. Equipped with a good translation and adequate explanations in
English, more people will be able to fully understand, enjoy and participate in
the Las Posadas experience.
The English translation provided in this project will provide parishes
that may not have experienced Las Posadas with the tools to express their
local theology in a rich, new way.
The spirituality of Las Posadas affirms and
answers a cry and yearning of the soul. Pope Paul VI acknowledges in Evangelii
Nuntiandi, # 48, that these expressions were for a long time regarded as
less pure and were sometimes despised, but today they are almost everywhere
being rediscovered. According to Maldonado, Òhe calls for the Ôproper attitude
in regard to this reality, which is at the same time so rich and so
vulnerable.ÕÓ (Maldonado 5) Las Posadas reiterates the salvific power of
God through allowing his only begotten Son to be born in humble circumstances
and sacrificed for our sins. ÒFor this reason, with real justification, Segundo
Galilea has suggested that we see popular religion as a spirituality.Ó (Galilea
49). It is Holy Spirit driven and whether it seeks a prosperous New Year or
answered prayers it is none the less spiritual.
Lay people power their local theology. ÒTheology is
done locally. In order to be honest to the local circumstances theology has to
be done as local theology, as theology that takes the particular situation
seriously. Local theology can be done with basic theological means. It can be
done by the people, and it is done with the people.Ó (Sedmak 3) Las Posadas is a locally created
theological celebration influenced by the local flavor of an individual parish.
In the process of creating and offering Las Posadas there is renewal,
the last of SchrieterÕs essential aspects of a tradition.
I have experienced many different versions of Las
Posadas, yet the basic structure is obvious through the many variations and
adaptations. One example of this is in the video: La Gran Posada: A
Christmas Celebration. Here the viewer sees the Cathedral in San AntonioÕs
version of Las Posadas. Geographically, San Antonio, Texas is very close
to Mexico so immigration and the resulting issues flavor their tradition.
Another example of this is Our Lady of Sorrows church in Bernalillo, New
Mexico. The Bernalillo Las Posadas celebration is heavily influenced by their Comanchitos (little Comanches) dance [please refer to Our Lady of
Sorrows DVD]. Although there is mention of dances in Mexico after the
celebration the dance steps and details of what they would look like such as
costumes, choreography, and staging have been lost. As far as I have been able
to research, the Comanchitos dance
is unique to Bernalillo, New Mexico. It is a memorial dance commemorating the
kidnapped children who were accosted by the Comanche and either sold as slaves
or used as slaves in Comanche villages. In Bernalillo, the litany
is spoken to the Christ child in Spanish. Also in Bernalillo, the carols
are in Spanish and accompanied by guitar and keyboard. Last, they do not break
a pi–ata. In contrast, San Jose Mission Church in Algodones, New Mexico,
which is less than five miles away from Bernalillo, chanted the litany in Latin
to the Virgin Mary. Furthermore, the participants sang the Christmas carols in
English acapella or unaccompanied by instruments. San Jose Mission had
no Comanchitos dance but did have a pi–ata for the children. Each
tradition fulfilled the ecclesial needs of the parish and manifested the local
flavor of each parish.
Currently in the United States there exists a wonderful opportunity to use Las Posadas as a tool to celebrate cultural diversity and to discover common ground. According to a CNN Internet article entitled Hispanic Population Booms in the United States, ÒThe countryÕs Hispanic population mushroomed by 58 percent from 1990 to 2000, making it the fastest growing minority group and underscoring Ôthe changing diversity of the United States,Õ the U.S. Census Bureau reported this week.Ó (CNN 1) Herein lies the value of non-Hispanic churches use of Las Posadas to enrich the changing community and embrace the emerging diversity. ÒDoing theology is a way of following Jesus. We follow Jesus as a community of believers, a community built on a tradition. In order to do local theology we have to reappropriate the tradition of our community.Ó (Sedmak 43)
Some Christians take the opportunity in Las Posadas
to practice a local Liberation Theology reflection. This became particularly
apparent to me in Eduardo Pinz—n-Uma–aÕs book En Nombre de Dios Pedimos
Posada.
En las nueve noches antes de Navidad, aunque falte el
sacerdote, la comunidad hispana recuerda su historia y se identifica con
millions de exiliados, marginados y segregados, con hambre y sin techo, que
batallan fuera de su patria buscando Posadas como JosŽ y Mar’a de paso por
BelŽn. (Pinz—n-Uma–a 22) Although without a priest, during the nine nights
before Christmas the Hispanic community remembers their history and identifies
with the millions of marginalized, segregated exiles that are hungry, without a
roof over their head or fighting outside of the homeland, similar to what
Joseph and Mary experienced in their journey to Bethlehem looking for an
Inn.
This is not a difficult situation to understand when
one realizes that America is a land full of immigrants and descendants of
immigrants. So, one does not have to look far into personal history to find a
family member struggling as an immigrant seeking opportunities and a better
life in America. I look at my mother who emigrated from Germany. She was
widowed in her early twenties after immigrating to America. My father died in
Viet Nam and she was left to raise two small children in a strange new place.
She had to struggle for an ÒInnÓ just like Joseph and Mary. Though the journey
was difficult, my family survived and flourished. She created a relatively
comfortable life for herself and helped my brother and me along the way. She
now has five loving grandchildren and a husband of nearly 40 years marriage.
It is spiritually important to reflect on the origins
of modern-day Americans. This reflection brings an appreciation of the
blessings received from God. It also inspires generosity, as individuals
realize that, not too long ago, they were in a similar situation. Everyone
deserves a life of opportunities for fruitfulness. America is the richest
nation on the earth and many live well, even in the middle class. Americans,
especially American Christians, have the opportunity to spread the wealth to
neighbors locally and globally. American Christians can help others experience
the bounty that God has bestowed upon their land. Finally, American Christians
can affect modern day spirituality through Las Posadas by making the
Gospel real and tangible in our time through popular religion and ecclesial
communion.
V. Designing a Contemporary Las
Posadas
Creating a team of people to help with the Las
Posadas celebration is crucial. It would be impossible for one person to do
everything. Please refer to the Las Posadas flow chart on the following
page. As you can see, there are many different tasks that go into making a
successful celebration. The planning team will help the celebration leader
discern the ecclesial needs of your specific church. Each church has different
needs and it is important to create your own churchÕs celebration. The DVD,
study CD, and music tab in this project are tools that you can use as a
foundation for your own celebration. Las Posadas encourages artistic
license tailored to your churchÕs needs. For example, maybe your church doesnÕt
want to deal with a live donkey; then, process without one. Your reception
could be simple with cookies and punch. You may not have access to a pi–ata or
want to deal with the mess afterward. Remember, this is an event for your
community; design a Las Posadas that ÒfitsÓ your context.
The most important aspects of Las Posadas are
the prayers, the litany, and the music. There is artistic license within these
elements as well, but care should be taken to not completely obliterate the
form. Some participants that have grown up with Las Posadas will have
some expectations of the celebration. These people, once identified, would make
excellent team members or consultants to the team. The more people you have on
the team, the easier it will be to create a successful celebration and the less
stressed you, as the leader, will be. Remember that Christmastime is a very
stressful season and putting on a Las Posadas may add to this stress
level. Create a team that works by each individual sharing the responsibility
for a single facet of the whole celebration. This will ensure a cooperative
environment and the ability to not only enjoy the celebration yourself, but
build church with this wonderful evangelization tool.
B. Las
Posadas Flow Chart with timeline
Dec. 16-24 á
Las Posadas begins at dusk each night á
Dec. 24 flows directly into the Vigil Mass
As you can see, there is a lot of preparation that
goes into creating a successful Las Posadas. Costumes need to be made.
Translations need to be printed so that everyone can understand what is
happening. The church needs to be decorated. The manger scene needs to be put
up. Rehearsals need to take place so that everyone can participate fully in the
celebration. Mary travels by donkey from house to house, so a donkey is rented
and coordinated. Traditional food has to be prepared and a potluck coordinated.
The traditional food includes Posole, Tamales, Biscochitos
and Natillas. Hot cider, hot chocolate and coffee are made to drink.
Last, after the reception a pi–ata is traditionally broken. Someone
needs to buy the pi–ata. But by creating a flow chart, these many
details are manageable.
One element of Las Posadas deserves special attention. The pi–ata is a symbolically rich tool that appeals to all ages; I highly recommend using it in your celebration. In New Mexico, there is a little discrimination against using the pi–ata because it is seen as a Mexican tradition; however it also provides an educational tool. By introducing the participants to the global phenomenon of pi–atas, prejudice may be reduced. Here are the background notes.
Del verbo api–ar, atar, juntar, el nombre pi–ata se
deriva de la palabra pi–a fruta que simboliza este juguete, aunque con el
tiempo se busc— imitar animales y otros frutos, as’ como la imaginaci—n pudo
concebir La pingnata italiana estuvo presente desde las primeras navidades
novohispanas. (Verti, Tradiciones 172) From the verb to press or squeeze, to
tie or to join, the name pi–ata is
derived from the pineapple fruit that symbolizes this toy, although with time
we have discovered imitation of animals and other fruits, thus the imagination
can conceive the Italian pingnata had presented since the first new
Hispanic ChristmasÕ.
The pi–ata signifies the Òdeadly sinsÓ which
are broken with a stick. The pi–ata is used as a childrenÕs teaching
tool for overcoming sin and temptation.
Once these deadly sins are broken, the reward is sweet. The pi–ata
is filled with candy and toys for the children. The pi–ata comes in many shapes and sizes, but the
traditional shape for Las Posadas is a star with streamers at the end of
each point. The pi–ata has
a rich history of its own with origins traced to China through Europe. Now, it
is a huge industry in Mexico with some pi–atas being considered Òworks
of artÓ that are not made to be broken.
Research shows that at Our Lady of Sorrows Catholic
Church in Bernalillo, New Mexico, there was never a pi–ata broken at the Las
Posadas celebrations. I inquired why this was omitted and was informed by a
deacon (not affiliated with Our Lady of Sorrows) that the pi–ata is a Mexican
celebration. He explained that since the Hispanics of Northern New Mexicans are
of Spanish descent, they do not celebrate the Mexican way. Yet, if we look at this religious symbol historically
and globally, we find that this does not have to be the case.
A principios del siglo XVI, cuando acaba de descubrirse
AmŽrica, los bailes de pi–ata eran muy populares en toda Espa–a; pero en
AmŽrica, por supuesto, se desconoc’a esta costumbre. (Fernadez 112) In the
beginning of the 16th Century, when the Americas were being
discovered, the pi–ata dances were very popular in all of Spain; but in
America, certainly, this custom was unrecognized.
There is an unrecognized fear in the New Mexican local culture of associating with a Mexican celebration. Because the local New Mexican culture stresses their European Spanish roots so as not to be associated with the Mexican population (legal and illegal residents), the pi–ata has been shunned as a Mexican celebratory implement so as not to create any confusion over identity. This demonstrates, of course, ignorance of the history of the pi–ata as well as a local cultural bias or racism (the fear of being allied with an unwanted minority: Mexicans.) Thus, the pi–ata is a very good teaching tool, rich in symbolism and appropriate to the current cultural setting in America.
The
music of Las Posadas should also be considered thoughtfully. During my research
I also discovered that there is no official Las Posadas music. I uncovered at least two very different
versions of the Las Posadas music. Las Posadas, An Hispanic Christmas
Celebration by Diane Hoyt-Goldsmith has an example of the music that is
performed at the Santa Fe, New Mexico plaza (central town park) Las
Posadas. The music in Hoyt-GoldsmithÕs book is simpler and more repetitive
than the version that I have used with Church of the Incarnation and San Jose
Mission [please refer to DirectorÕs guidebook index]. The version that I used
came from St. Bernadette Parish in Albuquerque, New Mexico uses. It is
unpublished with no reference to its source. I surmise that since there is no
official version of Las Posadas, each community performs their own
version of the music. The function, however, is the same. There is an inside
musical ensemble, which sings the role of the innkeeper (sometimes, played as
the devil or a caricature dressed in red with horns and a white face.) The
outside musical ensemble is the peregrinos
or pilgrims that are imploring with Mary and Joseph for lodging. The songs
offer the dialogue between these two groups with the pilgrims imploring and the
innkeeper refusing. This is enacted three times, the peregrinos are
turned away each time, so they continue the procession as they search for
lodging elsewhere. The third time, the peregrinos are welcomed in; and
they stand around the manger or nacimiento to sing a Christmas carol such as, ÒSilent Night.Ó The
reception follows with a breaking of the pi–atas. At Church of the Incarnation and San
Jose mission church, we sang Christmas carols acapella [unaccompanied]
in between houses [please refer to San Jose Mission DVD index]. Also, we sang
in both English and Spanish so everyone could participate and understand the
events described by the music [please refer to participantÕs copy index].
Another
element to consider in planning is the use of the religious statues in the
procession. The Las Posadas celebration usually uses traveling Santos
or small religious statues. Las
Posadas, A Bilingual Celebration for Christmas states, ÒProvide small
statues of Mary and Joseph to be carried in the procession. Two candle-bearers,
usually dressed as angels, can accompany them throughout the journey."
(Hermes 6) At the Church of the Incarnation, the Posadas leaders set up
a manger scene by the altar in the church. The third house was the church and
Mary carried the baby Jesus instead of carrying the Mary and Joseph Santos.
The child playing Mary placed the baby Jesus in the manger at the church and
all sang ÒSilent NightÓ before the reception. At the San Jose mission
celebration, the team created an altarito in the local school gym since
there was not a reception area at the mission church. Las Posadas is
flexible to each churchÕs needs and parameters and can be adapted to any
situation.
The
original authority granted to the missionaries to New Spain/Mexico provided a
flexibility that is still enjoyed by contemporary Las Posadas planning.
Religiosamente, las nueve jornadas simbolizaban
tambiŽn los nueve meses de embarazo de Mar’a. Adrade agrega que: ÒEl religioso
agustino fray Diego de Soria, prior del Convento de San Agust’n Acolman, obtuvo
durante su estancia en Roma, una bula del papa Sixto V para celebrar en la
Nueva Espa–a unas misas llamadas de aguinaldo, que deber’an celebrarse del dia
16 al 24 del mes de deciembre de cada a–o. (Verti, Libro 62) Religiously, the
nine journeys also symbolize the nine months of MaryÕs pregnancy. The
investigator Germ‡n Andrade Labastida adds that, Òthe Augustinian religious
brother Diego de Soria, the prior of the San Agust’n Acolman convent, obtained
during his stay in Rome, a papal bull from Pope Sixtus V which granted
permission to celebrate in the New Spain some masses called Aguinaldo,
that they were able to celebrate from the 16th to the 24th
of the month of December of every year.Ó
ÒPope Sixtus V reigned for five years from 1586 to
1590 and it was in 1586 that this popular tradition which is still so firmly
entrenched was initiated, as we have just noted, at Acolman.Ó (Rublœo, 93) The
papal bull granted the permission of the masses of Aguinaldo to commence
in the convent and church, though there was resistance from the natives to
celebrate inside these buildings. This may have led to the decline in
popularity of the Masses of Aguinaldo as Las Posadas became more
popular. The converted Aztec insisted on celebrating Las Posadas in
their homes as they were accustomed to doing in their pagan rituals. The
missionaries adjusted Las Posadas to accommodate the Aztec culture,
while creating a religious celebration authorized by a Papal Bull.
The papal bull was released Apud Sanctum Marcum,
and is dated August 5, 1586. Initially, I thought that this was the name of the
Papal Bull. I was informed by Rev. Karl Gersbach of Villanova University that Apud
Sanctum Marcum means that the bull was issued from the Palace of St. Mark
in Rome. In all of my references and research no author mentions the bull by
name. Rev. Gersbach was kind enough to share with me the Bullarium Ordinis
Sancti Augustini: Vol. V edited by
Carolus Alonso, OSA which shows that on August 5, 1586 there were two Papal
Bulls released: ÒLicet is de cuiusÓ and ÒSalvatoris Domini nostriÓ.
ÒLicet is de cuiusÓ is the actual name of the Papal Bull granting
perpetual indulgences for the converts participating in Òmisas de AguinaldoÓ.
ÒThen at the beginning of the triennium there commenced the ancient devotion to
our sacred Religion, to sing the dawn masses which are called Òde aguinaldoÓ
for the nine days before Christmas and they were the first to be sung in this
Kingdom and since it is such a happy season and their devotion is so great and
they are sung with such solemnity there was great attendance by the faithful
and they were received with applause and of great aid in this was a Bull of His
Holiness Sixtus V given at Rome APUD SANCTUM MARCUM the 5 of August of 1586 in
the second year of his pontificate in which he granted plenary indulgence and
remission of all their sins to those who having confessed and taken communion
would attend these masses and to the Indians who should attend them after only
being confessed so that in this manner the churches of the hermits of St. Augustine which are in the
Indies are the most frequented and revered, particularly by the Indians.Ó
(Grijalva 229) Fray Diego de Soria became prior of Mexico in 1589 and began the
misas de Aguinaldo, the precursor of Las Posadas.
En 1589 era prior de MŽxico, y en ese a–o se
comenzaron a cantar las misas de Aguinaldo, nueve dias antes de NavidadÉ
(Zavala 662) In 1589 (Fray Diego de Soria) was the Prior of Mexico and in that
year began the singing of the Christmas gift Mass, nine days before
ChristmasÉ
At first, I was confused at first reading ÒIndiis
OccidentalisÓ which translates to the West Indies. Then, I recalled that
Christopher Columbus was in search of the West Indies as a trade route to the
Orient. Instead, as history demonstrates, he discovered the Americas.
Hecha pues esta acci—n tan religiosa enviaron a Roma
entera relaci—n de aquellas tierras que don Crist—bal Col—n hab’a llamado
IndiasÉ (Madre 17) It was made a very religious action for Rome to invite (the
missionaries) to enter relations with those lands Christopher Columbus had
called the ÒIndiesÓÉ
The missionaries saw this evangelization as an obligation.
En que se dice la obligaci—n que los cat—licos reyes
de Espa–a tienen de enviar ministros apost—licos a las India Occidentales y
como para cumplir con ella pidi— el se–or rey Felipe II que pasasen a estas
partes nuestros religiosos, atento al gran provecho que hac’an en el çfrica. (Madre 17) Stated is the obligation
of the Catholic Kings of Spain who invited Apostolic ministers to the West
Indies, completed and enabled by King Phillip II, to pass on our religious
beliefs. They were attempting to evangelize and reap the great benefits as had
been done in Africa.
The missionaryÕs evangelical zeal is still bearing
fruit today. It is over four hundred years later and Las Posadas is
still celebrated. It may take the form of a prayer service incorporating
prayers to Our Lady of Guadalupe using these Biblical passages: ÒFirst Day: Luke 1:26-37, Second Day:
Philippians 2:1-12, Third Day Matthew 1:18-25, Fourth Day Luke 1:39-48, Fifth
Day: Luke 3:2b-6, Sixth Day: Galatians 4:4-7, Seventh Day: Luke 2: 1-7, Eighth
Day: John 1:14-16 and the Ninth Day Ephesians 1:11-14.Ó (Hermes 8) Or according
to the local context, artistic license may produce another version of Las
Posadas. The Church of the Incarnation, for example, did not participate in
the novena all nine days
and, therefore, did not pray all the pericopes. Fr. Roberts improvised a prayer
and blessing. In contrast, the San Jose mission meditated on the suggested
dayÕs reading since, but once again, did not celebrate the complete novena.
Another option is noted in Las Posadas, A Bilingual Celebration for
Christmas, suggesting a Litany in Honor of the Blessed Virgin Mary. The
most important aspect of Las Posadas is to relive Joseph and MaryÕs
search for shelter and to build the community up by participating in a
beautiful tradition that has lasted for centuries. Thus, the original Novena
(the masses of Aguinaldo) has changed and yet Las Posadas retains
the essence affirmed by the Papal Bull of August 5, 1586.
VI. Ecclesiology
of Las Posadas
In
celebrating Las Posadas, the ecclesiological aspects of this tradition
are striking to investigate this as fully as possible. In my early experience
of Las Posadas the communion or koinonia at the reception that followed the
celebration intrigued me. There were many references to the Bible in the
service and the reception. The complete celebration did bring the community
together to create a warm camaraderie among the participants. This was more
than a simple church function. Something on a grander scale was happening here.
The Second Vatican CouncilÕs Dogmatic Constitution on Divine Revelation
(Dei Verbum) states, Òas the centuries succeed one another, the Church
constantly moves forward toward the fullness of divine truth, until the words
of God reach their complete fulfillment in her (Dei Verbum #8),Ó Las Posadas is one of the many
steps being taken for a fuller understanding of the divine truth. This was the
scale on which the participants were experiencing Las Posadas. As the
assembly walked early in the evening to the first house, one could easily
imagine Mary and JosephÕs journey to Bethlehem. Celebrants experienced first
hand, through the music and actions, being turned away from the inn. By acting
out the drama a better understand of the Word of God developed. This experience
deepened the personal faith of the participants.
A. Building Church: Deepening Faith
Las Posadas also deepens the corporate faith of
the church through ecclesial communion. ÒAnd what, again, is the heart of the
experience of ecclesial communion? It is the mutual exchange of our material
and spiritual goods and talents, and of our very selves for the building up of
the Church in a given time and place. It is the experience of interpersonal
presence, dialogue, and conversation through which we manifest ourselves to one
another and grow in the sharing of our lives as Christians.Ó (Pelzel 23)
Ecclesial communion is not the Eucharist. As Pelzel mentions, it is a
manifestation of ourselves to each other. It is a Body of Christ action outside
of the Church.
There are so many ways to experience ecclesial
communion with Las Posadas. There is the literal exchange of material in
the exchange of food at the reception. The community also shares its talents in
making the food for the reception. (The traditional foods are not easy to make
especially tamales, which require talent. I have failed at making tamales on
many occasions. Either I make them too big or too small or other times I mix
the meat up with the masa, which is Òunacceptable.Ó It takes practice
and skill to correctly make these local foods.) Las Posadas could not be
coordinated without a significant amount of sharing in the community through
dialogue.
Las Posadas provides an opportunity to share
food with the poor as well. This enhances the description of koinonia
from the Letter of Paul to the Romans: ÒNow, however, I am going to Jerusalem
to minister to the holy ones. For Macedonia and Achaia have decided to make
some contribution for the poor among the holy ones in Jerusalem; they decided
to do it, and in fact they are indebted to them, for if the Gentiles have come
to share in their spiritual blessings, they ought also to serve them in
material blessings.Ó (Rom. 15: 25-27) Paul reminds us that the brotherly love shared in this intimate
way of koinonia is ChristÕs
intent for us. We are to look and care after our neighbors, to spread peace and
prosperity to all, specially the poor among us.
ÒThe diverse forms of life and activity in the Church
are indispensable means through which true communion is achieved.Ó (Pelzel 31)
Therefore, we are called to use each of our charisms, as diverse as they may
be, to help out in making a successful Las Posadas. Each talent or
charism is used to successfully complete each task. ÒFirst, PaulÕs word for
ÔgiftÕ is charisma, which we also translate as Ôcharism.Õ The word ÔcharismÕ is
the common theological term for referring to a gift given by the Holy Spirit.
Second, charisms are given not for personal aggrandizement but for service (diakonia)
to the communion (koinonia) for the Church. Third, we should consider
any good quality of virtue or talent as a charism of the Holy Spirit.Ó (Pelzel
73) All charisms are welcomed and
contribute to an extremely successful Las Posadas. This
experience that will enrich spiritual lives and build community through
ecclesial communion. This is our diakonia to the community.
B. Evangelism: Reaching Out to Others
ÒThe term ÔevangelizationÕ somewhat of a newcomer to
the Catholic vocabulary, is of central importance for understanding the Church.
In his 1975 apostolic exhortation On Evangelization in the Modern World (Evangelii
Nuntiandi, EN) Pope Paul VI taught that the task of evangelizing all people
constitutes the essential mission of the Church: ÔEvangelization is in fact the
grace and vocation proper to the Church, her deepest identityÕÓ(Pelzel 10) On a personal note, several years ago
at the Church of the Incarnation, I did not notice how many non-parishioners
there were participating but, I did have one evangelizing experience. One of
the participants, Amy, was a pianist who was interested in working on Las
Posadas. Amy teaches Spanish at the grade school level and had heard about Las
Posadas through her teaching
but had never participated in it. She mentioned how beautiful the celebration
was and appreciated the opportunity to participate with the rest of the
congregation even though she was not Catholic. I later found out that she was
Lutheran. Thereafter, she began accompanying the adult choir at Church of the
Incarnation. She was respectful during the masses and had grown to appreciate
our rich heritage. It seemed also that she had learned to respect Catholicism
through her experience. Amy expressed that she was interested in learning more
about the Catholic faith because of her experience with the Las Posadas.
This was my first direct experience of Las Posadas as an evangelization
tool. Others that are being drawn closer to the faith by the experience could
be fallen away Catholics, disenchanted Catholics or even unbelievers.
Since the Church of the Incarnation is nestled in a valley with several other protestant churches as neighbors, curiosity was peaked when neighbors saw about two hundred people, some dressed as angels and shepherds, singing Christmas carols and walking down the street. Another attention grabbing activity that others might have seen was the seventy-five children breaking huge pi–atas in the parking lot. Because Las Posadas is an annual event, the community may also have heard about it on the news or from a friend and (as Amy did) decided to participate in the celebration. All are invited to stay for the reception afterward and experience koinonia by a sharing of a meal with our fellow Christian brothers and sisters. ÒThe experience of communion lies at the heart of being the Church; thus, the concept of communion lies at the heart of a theology of the Church.Ó (Pelzel 16) Obviously, this was a spiritual communion, but this was a positive ecumenical movement in the right direction. Las Posadas can and is being used as an evangelization tool.
Las Posadas enables the participants to be missionaries. Pope John
Paul II reminds us of our missionary mandate; ÒThe ultimate purpose of mission
is to enable people to share in the communion which exists between the Father
and the SonÉ We are missionaries above all because of what we are as a Church,
whose innermost life is unity in love, even before we become missionaries in
word and deed.Ó (John Paul II #23) Las Posadas is drawing us into the
Gospel, in particular Lk 2:4-7. All that is done in Las Posadas is
focused on the LordÕs incarnation. The participants are refocusing themselves
away from the commercialism that has almost completely taken over and to the
reason for the season, Jesus Christ. The positive experience of Las Posadas
opens the community up to the mystery of communion and helps everyone realize
what God has done for us. By joyfully participating in Las Posadas the
community leads by example and manifests the joy that Jesus gives us.
Christians realize that God has sent his only son in a very humble way. As
missionaries, Christians embrace neighbors and the poor, welcome them in,
proverbially wash their feet and share the joy of JesusÕ salvation. Catholics
share the Word with our Protestant neighbors and show our love through example.
Las Posadas participants create curiosity with the neighbors who may
have fallen away from or have no church. The celebrants show them that there
are exciting things happening in the community and offer a living invitation to
participate or at least have a good look at what is being done. Participants in
Las Posadas are building church by establishing a positive environment
to recreate a very important part of JesusÕ complete story.
Pope Paul VI published an apostolic exhortation
regarding the vision of the church, ÒWe wish to confirm once more that the task
of evangelizing all people constitutes the essential mission of the Church. It
is a task and mission which the vast and profound changes of present day
society make all the more urgent. Evangelizing is in fact the grace and
vocation proper to the Church, her deepest identity. She exists in order to
evangelize.Ó (Evangelii Nuntiandi, #14) The Spanish missionaries of the 16th
century realized this call for evangelization as the proper vocation of the
Church. They knew that, in their time, most of the people were uneducated. They
developed teaching tools that appealed to the people on a level that they could
comprehend. The missionaries noticed the impact of the secular traveling
minstrel shows that would breeze in and out of town. This type of musical
theater must have been very popular and appealed to a wide audience. Thus, they
considered a novel approach: Why not create a musical theater piece about the
story of Mary and Joseph looking for shelter? This would appeal to a wide
audience and gently evangelize. Evidently, Pope Paul VI was not the first to
realize the importance of innovative evangelization to communicate the churchÕs
deepest identity.
When the National Conference of Catholic Bishops
issued Go and Make Disciples, a plan to evangelize the Church of the
United States, their goals were: Ò1. To bring about in all Catholics such an
enthusiasm for their faith that, in living their faith in Jesus, they freely
share it with others. 2. To invite all people in the United States, whatever
their social or cultural background, to hear the message of salvation in Jesus
Christ so they may come to join us in the fullness of the Catholic faith. 3. To
foster gospel values in our society, promoting the dignity of the human person,
the importance of the family, and the common good of our society, so that our
nation may continue to be transformed by the saving power of Jesus Christ.Ó
(National Conference of Catholic Bishops 192)
Las Posadas is a vital tool to fulfill the
BishopÕs goals. First, Las Posadas has the ingredients to bring about
enthusiasm for their faith. The ecclesial communion that is created through the
novena in refocusing Christmas on Jesus, Mary and Joseph helps us
remember the reason for the season. A food collection is taken to share our
treasure with the brothers and sisters in need, thus allowing the less
fortunate to experience the miracle of GodÕs providence in daily bread and His
only Son who takes away our sins.
Second, Las Posadas reaches out to the Hispanic
population in particular, and with a bilingual translation, to all English-speaking
people as well. One does not have to be rich or well educated to participate in
Las Posadas; it reaches all strata of social and cultural backgrounds.
It is interesting that Go Make Disciples mentions the fullness of
Catholic faith. Many times, Christians are referred to as the Easter people and
the most important activity of salvation is that Jesus died for our sins. Yet,
if Jesus was never born, he could have never died for our sins. The fullness of
Catholic faith includes celebrating the Alpha and the Omega of GodÕs only son,
Jesus Christ.
Last, Las Posadas fosters gospel values, in particular the importance of
the family. Joseph and Mary are a young couple returning to their homeland for
a census. Mary is pregnant and it is extremely important that Joseph find good,
comfortable lodging because Mary is almost ready to have her child. These
family values are important today as they were in JesusÕ time. Taking care
of mothers, especially the poor,
enables them watch over their children and value each and every young life. We
must foster the common good of our society. Taking up a collection of food for
the needy, provides a valuable service to society. On a grass roots level, all
are continuing to be transformed by the saving power of Jesus Christ.
The General Directory for Catechesis certainly
places Christian formation within the broader scope of evangelization.ÒThe
whole of evangelization is aimed at conversion, the ongoing transformation of
persons, societies, and cultures in the light of the Gospel.Ó (Pelzel, 77)
Concentrating on the events leading up to the birth of Jesus continues on the
journey of discovering the depth of faith. During a Las Posadas celebration
some are rediscovering this faith and others are witnessing it for the first time.
There is a possible conversion of hope as the participants ponder the meaning
of Jesus lying in the manger wrapped in swaddling clothes. He was, as we are,
innocent and vulnerable coming into this world. Las Posadas reveals
Jesus as God fully incarnate through meditations during the procession of Las
Posadas and, finally, at the manger scene. The retelling of the story
creates a deeper understanding of Jesus.
Las Posadas is also an outpouring of Christian
love for one another. One can see it in the participantÕs eyes. There is a glow
and a joy in the celebration. The more people participate in the event by
singing along, helping with the decorations and set up, the more joy is
extracted from the event and the deeper the spirit of Las Posadas is
felt.
Although Las Posadas is a tradition predominantly
enacted in the Southwestern United States, I am optimistic enough to think that
the entire United States should or would participate in this event. There is
still more evangelization to be done. Not all Hispanics are Catholic and not
all Americans have heard of Las Posadas. The demographics are changing
in the U.S. and Hispanics are becoming the new majority. There is a great need
to spread Las Posadas as a means of better understanding of the Hispanic
traditions. Pope Paul VI mentions, Òthe split between the Gospel and culture is
without a doubt the drama of our time, just as it was of other times. Therefore
every effort must be made to ensure a full evangelization of cultures. They
have to be regenerated by an encounter with the Gospel. But this encounter will
not take place if the Gospel is not proclaimed.Ó (Evangelii Nuntiandi #20) The novena of Las Posadas has been and is a successful evangelization tool for
the Hispanic culture which can be used
for the general American culture as well.
There is a reciprocal action between person and
culture, which is mentioned in Gaudium et Spes that demonstrates the
efficacy of Las Posadas. Individuals create culture, which in turn
shapes the individual. As a community, we create celebrations that emphasize
cultural values. As a Christian community, we can choose to emphasize Santa
Claus and consumerism or choose spirituality and Christian charity with Gospel
infused ideals. ÒPope John Paul II embraced the idea of the evangelization of
cultures and made it one of the major themes of his pontificate. In 1982 he
created the Pontifical Council for Culture, an advisory body intended to give
to the whole Church a common salvation with the plurality of cultures.Ó (Pelzel
81) When it comes to Latin America, Central America and Southwestern United
States, Pope John Paul II probably had in mind a celebration such as Las
Posadas by which the Church grows within the prevalent cultural setting.
The Anglo and Hispanic cultures are mixed within the
celebration of Las Posadas. While
there are different styles of living such as the independent middle class
Americans and the close-knit Hispanic model, Las Posadas bridges this
difference by bringing together all different walks of life and lifestyle in a
single event. All are coming together to focus on God and bridge our diversity
through celebration. Participants create a type of surrogate family that cares
for and feeds each other.
Refocusing on the deep religiosity of the Hispanic culture and the
different scales of values that come with the culture, non-Hispanic Christians
are challenged to deepen faith in the Alpha event of salvation.
The Catholic national plan of evangelization, Go
and Make Disciples, offers a blueprint of how one should respond to the
call of evangelization in this pluralistic society; ÒNot only must each of us
live the Gospel personally in the Church, but our faith must touch the values
of the United States, affirming what is good, courageously challenging what is not.
Catholic Christians applaud our nationÕs instinctual religiosity, its prizing
of freedom and religious liberty, its openness to new immigrants, and its
inspiring idealism. If our society were less open, indeed, we might not be free
to evangelize in the first place. On the other hand, our country can be faulted
for its materialism, sexism, racism, consumerism, its individualism run wild,
its ethic of selfishness, its ignoring of the poor and weak, its disregard of
human life, and its endless chase of empty fads and immediate pleasures. Seeing
both the ideal and the faults of our nation, Catholics need to recognize how
much Catholic faith, for all it has received from American culture, still has
to bring to life in our country. On the level of truth, Catholics have a
profound and consistent moral teaching based upon the dignity and destiny of
every person created by God. On the practical level there is the witness of
American Catholics serving those most in need, educationally, socially,
materially, and spiritually. (Evangelii Nuntiandi 9)Ó The
Catholic faith must affirm values of the culture, while challenging what is
detrimental to culture.
Since the United States is a country built on
diversity of cultures, often this mixture results in hostility and racism. Las
Posadas enables participants
to live the Gospel, touch the positive values, and challenge the detrimental
aspects of the United States. In Las Posadas, participants are affirming
what is good in the United States by focusing on Joseph and Mary rather than
materialism, consumerism, and ethic of selfishness. Celebrants take a
collection for the poor so as to not ignore the poor or disregard any condition
of human life. Las Posadas reminds the participant of the preciousness
of life and allows the participant to experience, almost in a first-hand way,
what it might have been like for the young couple, Mary and Joseph.
Participants experience being frightened at the prospect of not getting
shelter. Since Las Posadas is a novena, participants are helped
to avoid empty fads or the immediate pleasure of consumerism by celebrating
Òthe reason for the seasonÓ every night for nine nights before Christmas.
Inviting as many as possible to participate in this Las Posadas
celebration helps to fulfill our evangelization duty as Catholics.
In 1979, Pope John Paul II visited the United States
and noticed a Òsharp and discriminating perspectiveÓ of American Culture. ÒHe
applauds, among other things, the cultural values of freedom, multicultural
pluralism, and the generosity of the American people. At the same time he
challenges this country to create a Ôculture of lifeÕ that respects the dignity
of all persons, to maintain the right of minority cultures to a distinct
cultural development and the preservation of their heritage, and to avoid the
secularism and consumerism that threaten us as byproducts of our prosperity.Ó
(Pelzel 85) Active participation in Las Posadas is a great example of
Pope John Paul IIÕs call to celebrate multicultural pluralism and generosity of
the people. The lively response from participants in Las Posadas, is convincing as a part of Pope John Paul IIÕs culture of
life. While it certainly respects the dignity of all people, it also fosters
cultural development and the preservation of Hispanic heritage, whether it be
from Spain, Mexico, or Northern New Mexico.
Gaudium et Spes declares that there is not one race or culture that
dominates our Catholic heritage. ÒThere are many ties between the message of
salvation and human culture. For God, revealing himself to His people to the
extent of a full manifestation of Himself in His Incarnate Son, has spoken
according to the culture proper to each epoch. Likewise the Church, living in
various circumstances in the course of time, has used the discoveries of
different cultures so that in her preaching she might spread and explain the
message of Christ to all nations, that she might examine and more deeply
understand it, and that she might give it better expression in liturgical
celebration and in the varied life of the community of the faithful. (Gaudium
et Spes #58) Las Posadas is testimony of the Hispanic heritage and the
deep faith that has passed on through the generations. The ties between human
culture, in particular, Hispanic culture, and the message of salvation
establishes the ecclesiology of Las Posadas.
Las Posadas is a way to discover Hispanic culture and its
particular ecclesial communion. ÒThe different contributions of the various
cultures of the world to the expression and realization of the Gospel represent
another type of mutual sharing of gifts that is the hallmark of communion.Ó
(Pelzel 87) In Las Posadas,
participants share gifts throughout the celebration. As gifts are given, the
Holy Spirit creates a tighter knit community with fewer boundaries between
people and cultures. By breaking down boundaries of class, race, and ethnicity,
Christians recognize each other as brothers and sisters in Christ. By Las
Posadas, Christians learn to together how to live the Gospel and create a
closer union with God, Jesus Christ, the church and the local environment.
C. Sacramental: Returning to the Liturgy
ÒThe sacraments are visible words, as Saint Augustine
wrote in the fifth century: they are words we can see and touch, words we can
act out--- words we must act upon.Ó (Stasiak xi) This statement by our church
Father, Saint Augustine, leads me to consider what Archbishop Sheehan of the
Archdiocese of Santa Fe calls a Òsacramental.Ó Why do we need sacraments and
sacramentals? Sacramentals are living sacred actions devoted to God that can be
performed by the lay to communicate GodÕs grace. Sacraments are gifts from God
that provide GodÕs grace offered by the Church under strict rubrics. Yet there
is a necessary relationship between sacraments and sacramentals.
ÒThe sacraments are not rituals we perform when we go
to church. Rather, they are sacred actions that we do because we are Church.
And what we do in a church building misses the mark if it does not influence
--- orient, guide, challenge, and support --- what we do with our lives in
the world.Ó (Stasiak xxi) Christian faith begins with the sacred actions:
baptism, confirmation, penance, etc., but this faith is developed in everyday
lives. In baptism, Christians are adopted by God and lives are changed forever.
This in turn influences a desire to understand more fully the mystery of the
Incarnation of Jesus. Thus, a sacramental such as Las Posadas is influenced by sacraments that are
received in the Church and provide a means for faith to develop.
Las Posadas is calling forth through the priesthood of the people
to do liturgy as the work of the people. Las Posadas reflects the
theology in the Vatican II document, Sacrosanctum Concilium (the
Constitution of our Sacred Liturgy), which states that: ÒAll the faithful
should be led to that full, conscious, and active participation in liturgical
celebrations which is demanded by the very nature of the liturgy, and to which
the Christian people, Ôa chosen race, a royal priesthood, a holy nation, a
redeemed peopleÕ (Pet. 2:9, 4-5) have a right and obligation by reason of their
baptism.Ó (Sacrosanctum Concilium #14) Liturgical actions are reflected in our
everyday life. Even though Las
Posadas may not be considered liturgy, it can be seen as a work of the people
that encourages full, conscious and active participation in this sacramental.
It is a reflection back into celebrations in Church. It is a testimony of living the Gospel outside of Church and
its formal liturgy, yet at the same time bringing the people back to liturgy
with a deepened faith through a sacramental experience.
The Catechism of the Catholic Church teaches us that
liturgy Òmust be preceded by evangelization, faith, and conversionÉ[so that it]
can then produce its fruits in the lives of the faithful: new life in the
Spirit, involvement in the mission of the Church, and service to her unityÓ
(CCC #1072) Not only is Las
Posadas an evangelization tool, but it also creates the setting for a
conversion experience. Las Posadas is celebrated at various peopleÕs
houses in various neighborhoods within the parish. Certainly, there are
non-Catholic neighbors that notice this ritual and are led to inquiry. This is
an opportunity to revitalize faith or to create a metanoia or conversion
experience. If it is possible to create even one metanoia experience,
this would bolster a new life in the Spirit and fulfill the call by the
Catechism of the Catholic Church to
evangelize.
Las Posadas is an action that reflects the
Eucharistic attitude Catholics and Christians are called to show in actions and
attitude. As Eucharistic people, Catholics are thankful. They are thankful for
what God has done in sending His only Son as redemption. To be thankful and to
find a way to reflect this thankful attitude honors JesusÕ incarnation. ÒTo be
thankful is the fundamental Christian attitude. To give thanks is the
fundamental Christian work.Ó (Stasiak 8) There are many ways to give thanks
within Las Posadas as participants share joy, talent, food and
hospitality. They also share their deep faith by contemplating the Gospel
together, singing Christmas carols, and sharing cultural heritage. As
participants share interest in other cultures, barriers come down. The
Catechism of the Catholic Church instructs: ÒIn the ChurchÕs liturgy the divine
blessing is fully revealed and communicated. The Father is acknowledged and
adored as the source and the end of all the blessings of creation and
salvation. In his Word who became incarnate, died, and rose for us, he fills us
with his blessings. Through his Word, he pours into our hears the Gift that
contains all Gifts, the Holy Spirit.Ó (CCC #1082) While Las Posadas is
not liturgy, it is a reflection of liturgy and points back to liturgy. The
divine blessing is fully realized in the liturgy and it inspires us to reflect
on this work of the people in this celebration. Participants acknowledge and
adore the end of all blessings as they concentrate on the Incarnation and the
wonder at this mystery. As the blessings pour into hearts and fill the soul,
participants are opened to pour blessings upon those around them. The Holy
Spirit fills all with the joy of the Christmas season and the participants are
compelled to share this with others. IsnÕt this what Catholic Chruistians are
supposed to do in the first place?
ÒAnamnesis
is remembering the past, a calling to mind the blessings God has bestowed upon
humankind throughout the history of our salvation. Remembering is an essential
part in liturgy and the sacraments.Ó (Stasiak 10) Not only is remembering and
essential part of liturgy, but
Christians are encouraged to remember Christ at all times. Ninety-nine
percent of most CatholicsÕ time is spent outside of the liturgy (unless you are
a deacon, priest or liturgical musician). Therefore, Catholic Christians are
called to remember throughout daily life what is presented in liturgy.
Christians experience GodÕs miracles by saying prayers, studying the Bible or
even looking into a loved oneÕs eyes. Christians should experience anamnesis
as much as possible, since anamnesis supports an understanding of the
true miracle of existence and the particular miracle of JesusÕ incarnation.
ÒThe mission of the Holy Spirit in the liturgy of the Church is to prepare the
assembly to encounter Christ; to recall and manifest Christ to the faith of the
assembly; to make the saving work of Christ present and active by his
transforming power; and to make the gift of communion bear fruit in the
Church.Õ (CCC #1112)
The participants of Las Posadas deepen their
faith through reenacting Joseph and MaryÕs search for shelter and recall GodÕs
grace as they contemplate the Incarnation of Jesus. Celebrants are
participating in the mission of the Church and Holy Spirit by preparing the
assembly for the feast of Christmas.
ÒThe meaning and the power of the sacraments are not ---and must not
be---confined to those few moments we are ÔinÕ the church celebrating them.Ó
(Stasiak 17) Catholic Christians are called to live our new lives, as adopted
by God. Thus, it is necessary to search for ways to manifest faith. There are
many options for free time. One can spend this time in search of a deeper
understanding of God and a better understanding of oneself or one can chase the
hollow pleasures of the day such as television, consumerism, infidelity and/ or
drugs. Society is moving fast. It
is easy to get caught up in the whirlwind and lose the Christian grounding in
faith, family, community, God, religion and such. Humankind is called to slow
down and listen to GodÕs wisdom. Those who believe in God are called to express
their lives as faithful Christians and to seek a deeper faith outside the
forty-five minutes that are spent on Sunday morning in church. Las Posadas
is a good example of one choice to better understand our sacraments and to
evangelize and serve the needy.
Sacraments and sacramentals have symbols and gestures
that intensify their purpose. What are the symbols and gestures of Las
Posadas that make the celebration a unique sacramental? ÒThe senses and
bodily movements of our sacramental celebrations are not in themselves
mysterious, and they certainly are not magical. Oil, water, bread and wine,
touch: these are among the most basic of human realities. The symbols we use
most often are words, but these are not the only ones. Our bodies themselves
are symbols of who we are, ways through which people encounter our spirit, our
soul, and our heart.Ó (CCC, #1084) Las Posadas travels with Santos
or traditional wood carved images of
Joseph, Mary and the infant Jesus in the celebration. Santeros [woodworkers
that carve religious statues] approach their folk art form as a meditation
similar to an iconographer. The children who are playing Joseph and Mary carry
these Santos on their journey to the inns. Other children are dressed up
as angels and shepherds. Dressing in these costumes recall the angels in heaven
and the existence on the ethereal plane; shepherds represent the earthly plane
and our existence here on earth. The gesture of walking from inn to inn,
singing and asking for shelter recreates the environment that Joseph and Mary
may have encountered. The contrast of light and darkness and the bright colors
of the costumes and the pi–ata heighten the drama of the story. ÒProcessions
became a means to proclaim faith publicly and to take the liturgy hidden in
churches into the street.Ó (G—mez 23) Not only does Las Posadas use the
public procession as a proclamation of faith, it also brings the church into
the home. Other gestures that we
encounter are the sharing of a meal and the breaking of a pi–ata that
represents the seven deadly sins. Another gesture is many people coming
together in the name of Christ and sharing koinonia. This koinonia
experience is as the Catechism of the Catholic Church states, Òways through
which people encounter our spirit, our soul, our heart.Ó (CCC #1084)
Las Posadas has certain smells that
participants encounter which include: the burning wood from the lumenaria
or bonfire, candles in the farolitos that light the pathways to the
inns, the crisp, fresh air on a winter night, the traditional food at the
reception, and even the donkey, a beast of burden that spends most of its time
in a dusty corral. The participants hear the sounds of the traditional Las
Posadas music, dialog and many familiar Christmas hymns. Both choirs hear
the knock on the door when the outside choir pleads for shelter and the inside
choir refuses them. The children and their parents hear the crack of the pi–ata
as it is being broken and the roar of excitement as children swoop in to gather
up the candy. Each night the participants hear and meditate on the Word of God.
Finally, as mentioned before, the people gathered at the reception taste the
traditional food, some of which are Christmastime favorites such as tamales
and empanadas. All of these basic sensory experiences that are in fact
not so magical, but they combine to create a sacramental moment that is truly
unforgettable and able to transform the Christmas experience. ÒAnother way of describing the
sacraments, then, is to say that the sacraments bring together the earthly and
the divine. We begin with matter, the things of this world. But when the word
of faith is added, a Òdoor to the sacredÓ is opened.Ó (Stasiak 21) Las
Posadas is a sacramental: it is combination of ordinary things infused with
the Gospel, the Christmas season, Hispanic tradition and local Southwestern
customs that create koinonia.
ÒAugustine even considered feasts, such as Christmas,
Easter, and Pentecost, as sacraments in the sense of visible words: they showed
us something, told us something, and gave us some kind of experience of God.
Augustine (like the early Church in general) was less interested in determining
a precise number of sacraments, and more interested in helping people
experience the power and grace of those things in this world that were doors to
the sacred.Ó (Stasiak 49) Can we stretch this thought further into a
celebration that leads into the feast of Christmas such as Las Posadas?
What about a celebration that is not particularly observed by the whole Catholic
Church? Obviously, everyone celebrates Christmas and Easter, but only a portion
of the Catholic Church celebrates Las Posadas. (IÕm sure that if I
showed up with a donkey and my guitar at a new England church stating that I am
ready to celebrate Las Posadas, they just might throw me in jail for disturbing the peace!) Yet, I
have personally experienced the power and grace of Las Posadas and it
did, indeed, serve as a door to the sacred for this partipant. Las Posadas shows
that ÒGod sent his only Son into the world so that we might have life through
him.Ó (1 John 4:9)
Are Catholics to experience GodÕs grace only through
the seven sacraments that are instituted by the Catholic Church? Not that Las
Posadas should be a sacrament, but does Las Posadas provide an
avenue for GodÕs grace? The quest for a more systematic theology in the
eleventh century led to the recognition of seven practiced sacraments, which
the theologian Peter Lombard clarified in his Sentences. Aquinas
continued to clarify the meaning of sacraments in the third part of his Summa
Theologica, which in turn was ratified by the Council of Trent in 1547.
ÒWhat the definition of Trent does not mean, however, is that the sacraments
are the only ways by which and through which we can receive or experience GodÕs
grace. We live in a world of symbols, and we live in relationship with others.
We can experience GodÕs grace--- GodÕs communication to us, and the effect of
that communication--- through these symbols and through our relationships. Hopefully,
we do experience GodÕs grace there!Ó (Stasiak 64) The relationships that are
built through Las Posadas are a key to GodÕs grace. Only something as
powerful as GodÕs grace can make Las Posadas effective. It takes more than a community of
faithful believers putting forth their time, talents and treasure. Las
Posadas relies on GodÕs grace working among the community. Las Posadas
builds community through koinonia and agape (love) that is
required to make it happen. The agape created by this experience draws the community together like
a beacon of light in the night back to GodÕs love and graces.
Las Posadas is also a symbol of GodÕs love for
us and the mystery of his ways manifested in our world of reality. God could
have sent a king who was invincible to establish a royal community. Instead,
GodÕs only Son, yet to be born and his parents beg for lodging, were turned
down and finally welcomed in so that Jesus was born into the most humble of
circumstances. From this beginning, JesusÕ message was peace, love and service
to others especially the less fortunate. ÒWhen Trent declared that there are
seven sacraments, the Council in no way intended to suggest that GodÕs grace is
bound or limited to the sacraments. To affirm this would be to suggest that the
Church has control over the grace of God---an assertion that an accurate
understanding of the sacramental teaching of the Church would refute definitely
and definitively.Ó (Stasiak 64) Therefore, as sacramental, Las Posadas
is filled with GodÕs grace bestowed upon the participants.
Las Posadas enables the participant to return
to that state of grace with God, a situation noted by Kurt Stasiak as a
Òeucharistic controversyÓ. ÒI suggest that if we know and experience Christ
only in the Òactive celebration of the EucharistÓ---if we know him only when we
Òcall him down,Ó only when we proclaim the readings, sing our songs, and offer
our gifts---I suggest that if these are the only times we know Christ; then
perhaps we do not know him on his terms at all.Ó (Stasiak 103) Herein lies the
importance to give thanks and praise outside of the mass environment.
Christians should give thanks and praise all the time and as much as possible.
Catholics are baptized as priest, prophet and king. It is important for
Catholics to realize this responsibility and honor in GodÕs eyes. As a priest,
prophet and king they should ÒBless the Lord, my soul; all my being, bless his
holy name! Bless the Lord, my soul; do not forget all the gifts of GodÓ (Ps.
103:1-2) The participants in Las Posadas remember His birth and
celebrate GodÕs gifts. The
participants show the world the metanoia that the sacraments give us by
focusing on God, Jesus and the Holy Spirit in a time that has become hustle,
bustle, and Christmas craziness. The participants of Las Posadas are
lead to stop, slow down and remember Jesus as an innocent child, yet, the
redeemer of the world.
If Christians are an Easter people, why emphasize the
birth of Jesus? ÒAs the German theologian Hans Urs von Balthasar once shrewdly
observed, it is the Christian religion, communicated by the eternal child of God, that constantly reminds its
believers that they are children---and that, therefore, they must ask and give
thanks for things: not because the gifts would be refused, but precisely so
they may be recognized as gifts.Ó (Stasiak 100) Christians call our Father
ÒAbbaÓ or Daddy as Jesus did. Humanity is composed of GodÕs eternal children
regardless of age. Las Posadas is like children playing. When children are playing, they tell their stories
and play act scenarios. Children will play with baby dolls and care for them.
Not only is there an eternal child of God but there is also an eternal child
within us that is connected to God. This eternal child of God expressed itself
through the play of Las Posadas. As participants see the infant lying in
the manger, they desire to take care of Him. Christians want to give Him thanks
and praise. Participants look with awe at the vulnerability of our God at this
time in his life and are amazed at what He has done for us. The greatest gift
God gave humanity was His only Son. ÒFor all who are led by the Spirit are
children of God. For you did not receive a spirit of slavery to fall back into
fear, but you have received a spirit of adoption. When we cry, Abba! Father! It
is that very Spirit bearing witness with our spirit that we are children of
God, and if children, then heirs, heirs of God and joint heirs with
Christ---if, in fact, we suffer with him so that we may also be glorified with
him.Ó (Rom. 8: 14-17) Christians can never praise and give thanks enough.
Christians are called to give this thanksgiving eternally and all the times. Las
Posadas enables the participants to give this thanksgiving intensely
through the final days of Advent leading into Christmas, innocently, like
little children looking up to their ÒAbbaÓ saying, ÒThanks!Ó
Las Posadas is ecclesial in nature. ÒThe cup of blessing
that we bless, is it not a participation in the blood of Christ? The bread that
we break, is it not a participation in the body of Christ? Because the loaf of
bread is one, we, though many, are one body, for we all partake in the one
loaf.Ó (1 Cor. 10: 16-17) Christians are the body of Christ gathering in the
name of Jesus. ÒFor where two or three are gathered together in my name, there
am I in the midst of them.Ó (Mt. 18:20) The participants in Las Posadas
are truly gathering together in the name of Jesus Christ to celebrate His
birth. The participants are not consecrating wine and bread in liturgy, but are
experiencing koinonia through sharing a meal and song, reading the
Gospel together and thinking about Jesus. Yes, humanity needs church. The
Eucharist directs Catholics to sacramentals such as Las Posadas that
directs the participants back to the Eucharist in a deepening of faith
and ecclesial experience. Christians are the body of Christ, which is
the Church. The body needs the head as the head needs the body. Our church
father, Ignatius of Antioch, has a
similar message which states, ÒWherever Jesus Christ is, there is the universal
church.Ó (Ignatius 8:2) Christ is present in the celebration of Las Posadas.
He is unborn in MaryÕs womb and the participants in Las Posadas are
anticipating the greatest event in human history. Reenacting the search for
shelter before JesusÕ birth reminds us that He, in fact, was incarnate and
lived a human life just like us.
Christ is present in the koinonia of the event and the gathering of two or more in His
name.
Las Posadas was created when the societas prefecta, the
church as a perfect society: triangulated top down model of Ecclesiology was in effect, yet it was
designed more along the Vatican II notion of People of God on their way to the
heavenly city. ÒPerhaps the most important development of Vatican II was the
replacement of the societas perfecta, institutional-hierarchic
Ecclesiology, with the dynamic Òpeople of GodÓ notion in which the church is
seen first of all as a pilgrim people on the way to the heavenly city.Ó
(KŠrkkŠinen 23) Las Posadas
reaches out to the Hispanic culture and gathers in the People of God to help
them on their way to the heavenly city. The only way to enter into this
heavenly city is through the narrow gate. The only way Christians get through the narrow gate is to know
God. The greatest ways to know God is through his only Son, Jesus Christ. The
only way Christians can know Jesus Christ is to thirst for Him and do
everything possible to fully understand Him and His teachings. Las Posadas is
a journey of discovering who Jesus Christ was, and is, so the participants may
pass through the narrow gate into the heavenly city.
Avery Dulles describes the church in Chapter three of
his book, Models of the Church, as mystical communion. Mystical
communion in Las Posadas is the Gemeinschaft or community model which
according to Toennie and Charles
H. Cooley are: Ò (1)face-to-face association; (2) the unspecialized character
of that association; (3) relative permanence; (4) the small number of persons
involved; (5) the relative intimacy among the participants.Ó (Cooley 55-56) Las
Posadas has many of these sociological attributes, in particular, the
face-to-face association. Participants associate face-to-face as the inside
choir sings to the outside choir and vice-versa. The reception allows
face-to-face association, as does the breaking of the pi–ata. Las Posadas does carry a relative permanence as
an annual celebration. Las Posadas has a history of hundreds of years
and shows no signs of waning. Las Posadas can be an intimate affair
being celebrated at individualÕs homes and isnÕt particularly a huge production
during the novena. ÒMany of the Church Fathers, including Augustine,
develop the image of the Body of Christ with particular stress on the mystical
and invisible communion that binds together all those who are enlivened by the
grace of Christ.Ó (Dulles 43) The Gemeinschaft
community model is a sociological example of the Body of Christ in action. This
mystical and invisible communion is the glue that holds Las Posadas together
and the magic of the moment.
Las Posadas is not a private affair or a
celebration that is reserved for an elite class of people. Nor is it a Hispanic
tradition that excludes all other races and ethnic backgrounds. Las Posadas
embraces the community in a friendly and loving fashion to deepen faith and
express Eucharistic expression through koinonia. This Eucharistic
expression is a giving thanks for God sending his only Son to redeem the world.
Jesus Christ is the savior and thankfulness must be expressed whether this be
in the mass eucharistic celebration or the celebration of Las Posadas.
As a Holy Spirit filled endeavor Las Posadas
revivifies the Christmas season. Karl Rahner, one of the chief architects of
the Vatican II council, wrote a passionate appeal regarding the Holy Spirit and
the Charismatic structure, Ò(The Spirit who blows everywhere) can never find
adequate expression simply in the forms of what we call the ChurchÕs official
life, her principles, sacramental system and teaching.Ó (Rahner Stifle 75) Las
Posadas is not considered a part of the ChurchÕs official life even though
it has its foundation from a papal bull. Las Posadas is not recognized
by Rome as a significant celebration within the church, yet it is Holy Spirit
driven. So, if according to Karl Rahner, the Holy Spirit does not find
Òadequate expression simply in the forms of what we call the ChurchÕs official
lifeÓ then other forms of praise and worship outside the official life help to fully express religious experience.
Why wouldnÕt this include such prayerful celebrations such as Las Posadas?
Those who participate in gathering together to worship
are the Body of Christ. ÒLumen Gentium teaches that the transformation
into the body of Christ makes his followers the Church and this occurs in every
legitimate gathering of the faithful (see Lumen Gentium 26). Liturgy makes the
Church; at the same time it is an action of the Church.Ó (G—mez 30) The Body of
Christ gathers to participate in Las Posadas. This leads to the
question, is this liturgy? The
participants are meditating on the Word of God, breaking bread together, and
evangelizing. Celebrants are praying together, singing hymns, and secular music
together. ÒIn particular, the Church teaches liturgy as a participation in the
paschal mystery of Christ as well as human activity Ôwhereby the faithful may
express in their lives and manifest to others the mystery of Christ and the
real nature of the true ChurchÕ (SC 2).Ó (G—mez 27) While theologians are not able to officially call Las
Posadas, liturgy, it is an
Òexpression in human life of faithÓ and that by participating in the
celebration, participants are Òmanifesting to others the mystery of Christ and
the real nature of the true ChurchÓ. When theologians speak of ecclesiology
they do not mean the physical building of the Church. Ecclesiology and the Body
of Christ are terms that reach outside of the church and have a more universal
impact.
Las Jornadas y Posadas, no solamente est‡n en armon’a
con la doctrina del Evangelio y de los Santos Padres, sino que expresan los
temas m‡s fundamentales del minesterio salv’fico: El gozo que viene a los que reciben a los
pequenos de este mundo.Ó (Castro 3)
The journeys and the lodging, are not only in harmony with the Holy
doctrine and the Saints, without expressing the fundamental themes of the
ministry of salvation: the joy that comes to those who have received the small
ones of this world.
Receiving the small ones not only includes the
children, but also the small in faith. Las Posadas allows the
participant to converse on a basic level not only through words, but theatrical
actions and physical movement reenacting Mary and JosephÕs search for shelter.
The musical and theatrical effect this movement and dialog create a better
understand the entire experience because it is more than just a cerebral
exercise. The theatrical contract of Òsuspending oneÕs disbeliefÓ helps also in
the complete understanding of the experience.
VII. Conclusion
Finally, The Parable of the Mustard Seed: ÒHe [Jesus]
proposed another parable to them. ÔThe kingdom of heaven is like a mustard seed
that a person took and sowed in a field. It is the smallest of all the seeds,
yet when full-grown it is the largest of plants. It becomes a large bush, and the Ôbirds of the sky come and
dwell in its branches.ÕÓ (Mt. 13:31-33) The universal church benefits from the
ecclesiology and ecclesiological facets of Las Posadas, but it begins as
a mustard seed of faith that sows in a local community. The ties between human culture, in
particular Hispanic culture, and the message of salvation create a personal and
ecclesial experience in Las Posadas. The full manifestation of Jesus
Christ, begins with the miracle of incarnation that Christians deepen through
the meditation of His birth. This meditation includes all nine days of reliving
Joseph and MaryÕs story before the birth of Christ. Las Posadas is not
only an early Christian ritual with roots dating back to the disciples, but it
is also a mustard seed that Catholic missionaries planted in the 16th
Century. Las Posadas is a cultural experience reaching out of its epoch
and affecting modern day spirituality by making the Gospel real and tangible in
our time, a time so different from JesusÕ time.
Las Posadas has been a way for me to discover Hispanic culture, ecclesial communion, and enhance the liturgical celebration at Christmas. As the leader of this tradition, I have been equipped with all I need to build church through Las Posadas, strengthen community, deepen faith, refocus the busy Christmas season back on Jesus, and many other ecclesial benefits that are mentioned in the body of this project. This project has helped me to gain a complete understanding of the celebration through a detailed history and a complete translation. My work helped create a church tradition through providing a video example for others. Furthermore, it has strengthened the church where I am the music director through a community building activity and helped reap the benefits of this time-tested tradition by empowering the people through their full participation in the celebration. At first, I was intimidated by this Spanish tradition as I understood neither the tradition nor the sung Spanish words. I found it important for this project to offer a full translation of all the sung Spanish, a music study CD for the participants and a handout for all the community, which includes all the lyrics. More importantly, I wanted to provide a master music copy for the celebration leaders, and a two-hour DVD, including examples of two different celebrations according to each churchÕs ecclesiological needs. Now, the leader is able to see the various traditions of Las Posadas and create his or her church tradition of this effective evangelization tool. As church leaders, it is our job to sow mustard seeds with such celebrations as Las Posadas. Have no fear, the birds of the sky will come and dwell in its branches.
X. Papal
Bull
I was able to identify the Papal Bull regarding Misas
de Aguinaldo. The name of the Papal Bull is ÒLicet is de cuius munereÓ
and is dated August 5, 1586. It states the following:
463
Licet is de cuius munere
Sec. Brev. 121 fol. 65r-86r; 122 fol. 237r-238v die 5 augusti 1586
INDULGENTIAE PERPETUAE
Pro ecclesiis Ordinis Fratrum Eremitarum Sancti Augustini in Indiis Occidentalibus.
Sixtus V
Universis christifidelibus presentes litteras inspecturis salutem etc. Licet is de cuius munere venit ut sibi a suis fidelibus digne et laudabiliter serviatur, de abundantia suae peitatis, quae merita supplicum excedit et vota bene servientibus multo maiora tribuat, quod valeant promoreri, nihilominus nos pro pastoralis officii debito summis desideramus affectibus, fideles ipsos presertim noviter ad fidem conversos, ut quasi novellae plantationes in bonis et meritoriis operibus assuescentes per frequens illorum exercitium Domino cooperante fructum benedictionis rore conspersum producere et tandem post huius vitae cursum ad coelestrem patriam facilius convolare mereantur. Cupeintes igitur ut ecclesiae domorum ordinis fratrum haeremitarum Sancti Augusini in partibus Iniarum Occidentalium exitentium congruis frequententur honoribus et in debita veneratione habeantur et a christifidelibus iugiter venerentur, ipsique christifideles etiam noviter ad fidem conversi eo libentius ad ecclesias predictas devotionis causa confluant, quo exinde maioribus spiritualibus donis se reectos fore conspexerint, de omnipotentis Dei misericordia ac beat6orum Petri et Pauli apostolorum eius auctoritate confisi, omnibus et singulis tam Indis, quam aliis utruisque sexus christifidelibus, qui aliquam ex dictis ecclesiis in quilibet ex festivitatibus beatae Mariae virginis seu Sancti Augustini aut aliorum dicti ordinis sanctorum et sanctarum, vel Sancti Lazari seu Sancti Michaelis archangeli devote visitaverint et ibi pro Sanctae Matris Ecclesiae exaltatione, fidei catholicae propagatione et noiter ad fidem converorum in dicta fide constantia pias ad Deum preces effedurint illis ex christianis veteribus si vere poenitentes et confess ac sacra communione refecti, iis vero ex Indis noviter ad fidem conversis, quibus Sanctissimi Eucharistiae sacramenti usus non conceditur, si etiam vere poenitentes et confessi tamen fuerint indugentiam viginti annorum et totidem quadragenarum et insuper predictis etiam utriusque sexus christifidelibus, qui in aliqua ex predictis ecclesiis celebrationibus missarum de Aguinaldo nuncupatarum quae in honorem virginitatis eiusdem beatae Mariae virginis per novem dies continuos ante festum nativitatis Domini nostri Iesu Christi in aurora in predictis ecclesiis annis singulis celebrari solent devote interfuerint et, ut preafertur, oraverint similem omnium et singulorum peccatore praesentium in perpetuum concedimus et elargimur. Volumus autem quod si fidelibus predictis pro praemissis peragendis aut alias aliqua alia indulgetia perpetuo vel ad tempus nondum elapsum durantura concessa fuerit praesentes literae nullius sint roboris vel momenti. Caeterum, quia difficile foret praesentes literas ad singula quaeque loca ubi illae necessariae fuerint deferre volumus et dicta auctoritate decernimus quod earumdem literarum transumptis etiam impressis manu alicuius notarii publici subscriptis et sigill ipsius ordinis aut personae in dignitate eccelesiastica constitutae munitis, eadem prorsus fides in iudicio et extra adhibeatur, quae eisdem presentibus adhiberetur, si forent exhibitae vel ostensae. Datum Romae apud Sanctum Marcum etc. die 5 augusti 1586, anno secundo.Ó (Alonso 1284-1286)
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