By Fr. Tirso Villaverde

Associate Pastor of St. Bartholomew Parish

Reflections

Recently on different occasions, several people have asked me if priests are allowed to be “freelancers.”  To be clear, there is no such thing as a “freelancing” priest.  All priests must be connected to a particular diocese either by his own affiliation as a diocesan priest or with the permission of his superior if he is a member of a religious order (e.g.—Franciscans, Jesuits, Paulists, etc.).  Without the proper permission of the appointed authority, a priest is not allowed to celebrate any of the sacraments or, in any way, function as a priest within a local parish or diocese.  The nature of Ordination does not allow any priest to be a “freelancer” acting on his own in direct contradiction to the local Church.

A priest, by virtue of Ordination, is a servant of the Church.  He does not act in his own name or by his own authority.  The authority given to a priest is one that is granted him by the Church as a whole.  A man is ordained to the sacramental priesthood to reflect the priesthood of Jesus Christ who is the true head of the Church and who was himself obedient to the will of his Father.  A priest acting on his own without the consent of the local diocese seriously disrupts the unity of the Church that was established by Christ himself.

Furthermore, a priest must be held accountable for his actions by the local superior either the bishop of the diocese or the superior of his religious order.  If a priest, acting on his own, celebrates a Mass without the proper faculties that grants him the privilege of doing so, he jeopardizes the life of the Church in many ways.  For example, if during an unauthorized celebration of the Mass, a priest has a collection taken up or is given a “donation for his ministry,” who is keeping a track of how that money is being used?  If the donation is for the priest’s ministry, then it should help to benefit the parish or religious order he serves. If a priest acts on his own as a “freelancer,” there is no accountability and there is no transparency holding the priest to his role of being a responsible steward of the goods of the Church.

At the time of ordination, every priest knelt before a bishop and heard the words asked of him, “Do you promise respect and obedience to me and to my successors?”  In this way, the priest makes a promise of obedience to the bishop.  In the case of diocesan priests, the promise was made directly to the bishop of the local diocese in which the priest will serve.  In the case of priests of religious orders, the qualification is added that he will respect and obey the bishop through the authority of his direct superior in the order.  For this very reason, all priests must be in good standing with the local diocese and act only to the extent of the authority given to him by his superiors as a privilege—not a right—of his ordination.  The Rite of Ordination itself prevents any priest from acting as a “freelancer.”

Anyone who has been ordained to the sacramental priesthood knows this to be true.  Acting otherwise seriously disrupts the unity of the Church or, worse, may cause a schism within the Church—a break that is irreconcilable which would leave the priest and those who follow him outside of the embrace of the faith community established by Jesus himself.

What is more, a priest who chooses to act in disobedience and those who choose to support him in that action also send a very wrong signal to the youth of today.  It tells our youth that it is perfectly okay to rebel against proper authorities.  To question authority is a different issue because it is an attempt on our part to understand the wisdom of the decisions of those in authority or even to hold them accountable to the responsibilities entrusted to them by virtue of their office.  But, to rebel against authority is a declaration that the ones in those positions mean absolutely nothing to us.

Then, by our own example, our youth will grow up believing that it is acceptable to break a local and federal law which leads to civil disobedience.  Children will come to believe that it is acceptable to go against their parents’ authority leading to family feuds that break the harmony of the family.  It may sound extreme but it is a definite possibility because, after all, if the adults are rebelling against authority, then the children ought to be able to do the same.

Granted, we must give the benefit of a doubt to a priest who does choose to go against the superiors entrusted with his ministry.  They may have had differences based on very real issues some of which may have been longstanding.  Regardless, though, of what those issues might be, every priest ought first to resolve his issues with his superiors before leading God’s People down a path that will lead to disharmony not only within the Church but even on the family level.

Ultimately, we must all remember the words of Romans 14:7, “None of us lives as his own master and none of us dies as his own master.”  Even St. Paul in chapter 12 of 1 Corinthians urged the first Christians to live in unity despite the differences among them reminding them that ultimately there is a certain structure that has been placed in the community as a way to promote the harmony and oneness that we all share in Christ.

By Father Tirso Villaverde

Reflections

St. Bartholomew Parish

Associate Pastor

This month’s article, and subsequent articles, will be directed mainly toward Catholics only because the topic will impact them in a great way.  The end of October is the First Sunday of Advent. Catholics who regularly attend English Masses will be using the newly translated responses.  I wanted to take this opportunity to begin reviewing the new responses as well as offer insights into their meaning into our spiritual lives.

First of all, let me preface this discussion by reminding my fellow Catholics that there is a principle known as “Lex orandi; lex credendi.”  Translated from the Latin, it simply means that the way we pray indicates what it is we believe and what we believe reveals itself in our manner of prayer.  For this reason, when it comes to the Eucharistic liturgy which is central to the lives of Catholics, it becomes very important.  If not, we risk professing or praying in a way that is not in line with what we actually believe.

The question may come up, “Why the new translation?”  For one, the English translation that was a result of the reforms of Vatican II did not quite match up to the Latin translation from which the Mass was translated into other languages.  Latin still remains the official language of the Catholic Church.  Translating from the Latin helps to maintain the unity in prayer.

So, starting from the beginning of the Mass, the first revised translation will be the manner in which priest and congregation greet one another.  Currently, the dialogue goes, “The Lord be with you,” with the people responding, “And also with you.”  As of the First Sunday of Advent, the priest will still say, “The Lord be with you,” but the people will now respond, “And with your spirit.”  This follows more closely the Latin, “Et cum spiritu tuo.”

The way we greet one another has currently become so very casual that we have lost the sense of being respectful and formal.  Of course, this is not the case in any of our Filipino dialects since we, together with other Asian languages, have varying degrees of respect built into the language depending on the status of the person with whom we are speaking.  For Catholics now to respond, “And with your spirit,” recognizes that the experience of the Mass is not just something casual that we happen to do.  What Catholics are addressing is the Spirit of God that has been given to the priest by virtue of his ordination and in being chosen as an “Alter Christus,” that is, a physical representation of Christ’s presence.  The current phrase of “And also with you,” carries with it a tone of casualness that lacks the understanding that we are acknowledging the presence of the Lord in each other.

The response of “And with your spirit” will be applied to every time during the Mass when it calls for the response.  Namely, there are five times when it will occur.  The first is at the beginning of Mass during the opening dialogue.  The second is at the proclamation of the gospel.  The third will be at the start of the Eucharistic Prayer after the altar has been prepared.  The fourth will be immediately prior to the Sign of Peace.  And the fifth will be right before the final blessing at the end of Mass.  At each of those times, the purpose is to recognize more clearly the presence of God in each other which greatly changes our perspectives while we are at prayer.

During the Penitential Rite, where we recognize our regular faults and failings before God, the newly revised form of the prayer known as the Confiteor will be prayed as (the revisions have been capitalized):

I confess to almighty God and to you, my brothers and sisters, that I have GREATLY sinned, in my thoughts and in my words, in what I have done and in what I have failed to do, THROUGH MY FAULT, THROUGH MY FAULT, THROUGH MY MOST GRIEVOUS FAULT; THEREFORE I ask the blessed Mary ever-Virgin, all the Angels and Saint, and you, my brothers and sisters, to pray for me to the Lord our God.

For those who remember the Latin, we used to pray, “Mea culpa, mea culpa, mea maxima culpa.”  The new translation is a way to conform to the original Latin.  In doing so, we do something that society today is afraid to do.  Namely, we take responsibility for our own actions both good and bad.  Society today is afraid to do this.  We want to point the finger at everyone else but ourselves.  How many times have we heard people young and old say, “I didn’t do it” even though the evidence clearly indicates the opposite?  The new revision to this prayer almost forces us to own up to our own faults and accept responsibility for committing the mistakes.  But, we do so confidently asking for the help of both heaven and earth realizing that on our own we can never be worthy to be in the presence of God. Only God can do that.

I will have more on the other responses in the months to come.

By Father Tirso Villaverdo

St. Bartholomew Parish

Reflections

This past July, some of you may remember that Bishop Oscar Solis, auxiliary bishop of the Catholic Archdiocese of Los Angeles, came for a visit to Chicago to meet with Filipino priests of surrounding dioceses and to promote the first ever National Assembly of Filipino Priests.  Bishop Solis is so far the only Filipino Catholic priest who has been made a bishop anywhere in the United States.  He came with the message: “Unify the shepherds and the flock will be unified.”

In his visit, Bishop Solis made the comment that we Filipinos have the habit of “multiplying by division.”  Whether we admit it or not, Filipinos from the various regions of the Philippines are very well united on a region to region basis.  However, very rarely is there a sense of unity between Filipinos of differing regions.  This sense of “regionalism” still runs strong within the Filipino communities that it becomes difficult to have a common link between us.  In addition to the regionalism, I would also add that there can also be a differing view towards Filipinos who were born and raised here in America who may no longer speak any of the Filipino dialects.  With all of this, our commonality oftentimes gets lost.

Despite this, the Filipino name has been gaining recognition in the United States.  First and foremost would be the popularity of Manny Pacquiao who is now admired by Filipinos and non-Filipinos alike.  There is also a growing number of actors and musicians of varying Filipino descent.  Filipino cuisine has slowly been gaining recognition.  With the help of the Food Network and culinary celebrities such as Andrew Zimmern and Anthony Bourdain, Filipino cuisine has now become so much more than just pansit and egg rolls.  To be certain, there is pride in the Filipino heritage that may not have been as strongly felt before.  All of this continues to point to the essential need for a greater sense of unity.

In terms of the Filipino Catholic presence, Filipinos are involved in any number of ministries in Catholic parishes throughout the United States.  Just here in Chicago, many parishes are able to boast that Filipinos are very much involved in the daily life of their parishes.  In varying capacities, the Filipino Catholic presence can be very strongly felt.  Most notable among this would be the rising popularity of the Simbang Gabi novena of Masses prior to Christmas.  Even non-Filipinos are slowly becoming familiar with St. Lorenzo Ruiz who is the first Filipino to become included in the ranks of canonized saints of the Catholic Church.  With all of the Filipinos involved in the life of Catholic parishes all over the United States, the need for unity again becomes a very important goal.

For Filipino Catholics, only because we are part of the larger Catholic Church that expands to the farthest corners of the world, the time has come to promote a greater sense of unity among us.  Though the presence of Filipinos is strong in Catholic parishes, we can still be among the “invisible Asians” or the “forgotten Americans.”  The fact of the matter is that we oftentimes blend in too well to our surroundings that we can be overlooked or even discounted all together.  We speak English so we do not look to have Mass celebrated in any of our Filipino dialects.  On the same token, we do not all speak the same dialect and so, at times, we ourselves cannot even come together because it is still difficult to overcome the stereotypes we have given to each other’s particular regions in the Philippines.  Yet, on a larger scale, it is our faith that truly unites us and it is a faith that has been part of our cultural heritage for about 500 years which is older than many of the dioceses of the United States.

This is where the National Assembly of Filipino Priests becomes a big help in this effort.  If those Filipinos who are part of the ordained ministry can come together in unity, imagine what strides we can accomplish within the communities we serve.
If the Filipino shepherds are “on the same page,” it follows that we will be able to bring the larger Filipino community to do the same.  If the Filipino Catholic priests can become a strong and distinct voice in the Catholic community, our contribution to the Church we love can become stronger and more valued.

Again, Bishop Solis’ message comes to mind, “Unify the shepherds and the flock will be unified.”  If we Filipino priests can find unity, strength, and support in each other, we will then, in turn, be more effective in our efforts to promoting the same among the Filipino communities we serve.  More importantly, we will also be able to bring together Filipino and non-Filipino Catholics to a greater appreciation of the faith that unites us in Christ.

The National Assembly of Filipino Priests will be held at the Westin Hotel—Los Angeles Airport on November 8th to the 11th.  Bishop Solis also came to Chicago to ask for help in regards to the Assembly.  Please pray for the priests who will be taking part in this event.  So, please pray for those who are unable, for whatever reason, to be a part of the assembly at this time.  Many priests cannot go simply because they lack the funds to attend.  Donations are still needed and are still being accepted.  If you can help in this way, visit the website www.filipinopriestsusa.org or call me at St. Bartholomew 773-286-7871 (or e-mail at jedijun@yahoo.com). •

Reflections

By Father Tirso Villaverde

St. Bartholomew Parish

There have been two questions that I have been getting lately from parishioners.  The first is, “When are you going to be reassigned?”  And, the second is connected to the first, “Why do you have to be reassigned?”  Inevitably during a priest’s tenure at a particular parish whether as pastor or as an associate pastor, the question arises about his reassignment.  More often than not, the question arises out of love for the priest.  The people have come to love the priest so much that they cannot bear the thought of not having him as part of the parish community.  For myself, this is a very humbling compliment.  I am often amazed at how much God can touch the lives of others through my ministry. To hear people tell me that they do not want to see me leave the parish community not only moves me at the innermost depths of my being but it also reaffirms my faith in God who uses me as His instrument.  However, the truth is unavoidable.  Like all priests, there will come a day when I will go off to a different assignment.  Out of love, the people ask “why?”

In the Archdiocese of Chicago, the current term of assignment for an associate is five years.  Even though there is the option to renew for another five years, most of the time, an associate pastor will be reassigned after having fulfilled one term at a particular parish.  The term for a pastor currently is six years renewable for another six years.  Unless there is a pressing need for him to be reassigned after six years, most pastors are granted the extension of another term.  Most of the time, it is toward the end of his first term that many projects around the parish just begin.  Pastors are granted another term because their shepherding guidance is still needed for those projects to come to fruition.  Plus, it oftentimes takes a pastor two terms to be an effective shepherd for the parish.  But, the question still remains, “why?”

Priests are reassigned to avoid a “cult-like following.”  Let me explain.  The longer a priest is assigned to a particular parish, the more everything becomes “about him” rather than about the ministry or about the Church or even about God.  Life begins to revolve around the priest and perspectives begin to get blurred.  He becomes the center of attention where, as the saying goes, “the universe revolves around him.”  To avoid this, every priest must face the day when he is ultimately sent to a new parish or assignment.

This also allows the priest to grow in his own ministry rather than get “stuck in a rut” because he has been in the same parish environment much longer than his term allowed.  The parish also cannot grow learning from new and different perspectives.  As effective as a priest might be in a particular assignment, as a priest, he must realize that ministry to God’s people must never be limited to only one parish community in particular.

Is change ever easy?  The answer to this would be an obvious “no.”  The process of change is never easy for the priest or even for the community.  Both will inevitably compare things to the past.  Parishioners will always compare the “new guy” to his predecessor.  Priests will also look at a new assignment and wonder why it cannot be like his old assignment.  Neither of this is very helpful nor healthy for growth.  Each parish and each priest are unique and it is never helpful for anyone to compare the present to how things were in the past.  Yes, we can and should learn from mistakes of the past and continue the lessons that we have gained.  However, dwelling on what is no longer only prevents us from seeing God’s grace that is currently at work.

When we look at the Scriptures, we even see that there is a biblical precedent.  Throughout the whole of salvation history, God has called people to move out of the familiar into the “unknown.”  Abraham was invited by God to leave the land he knew and become the Father of a host of nations.  The Apostles were called away from their homes and families to preach God’s Word in far distant lands.  In every case, God called His followers to leave what has become familiar to them trusting that God will guide them to the place they need to be and to a place that will ultimately be a grace-filled moment for them.

Every priest—no matter who he might be or to wherever he may have been assigned—has made the promise by virtue of ordination that he will serve God’s People to wherever the Spirit of God  may call him.  It becomes an act of great faith in God for a priest to accept reassignment and cooperate with God’s Spirit in finding the right place to which he might now be called to serve.  If a priest takes this promise seriously, he will embrace the change and be a model of trust-filled faith in God’s providence.  In turn, every parish community that must bid farewell to a beloved priest also must take a leap of faith to realize that God will ultimately provide for His people.  Either way, our faith is in God who will always be “God-with-us.” •

Reflections

St. Bartholomew Parish

On the first day of this month, there will most likely have been some coverage of the beatification ceremony of the late John Paul II.  It is a ceremony that will mark a major step in his being numbered among the countless Saints of the Catholic Church.  Doubtless, some might ask again, “Why does the Catholic Church put so much stock into Saints?”

First of all, there are “saints” (small ‘s’) and “Saints” (capital ‘S’).  Every Christian is called to be a saint.  In fact, every Christian already is a saint.  The word “saint” simply means “holy person.”  All those who profess faith in Jesus have the primary vocation of being a holy person in every way possible.  Both in life and in death, Christians are saints.

The ones who are among the Saints are those who have been selected for public veneration because of their heroic virtue.  As a result of the holiness of their lives, these men and women have been chosen by the Church as role models for the faithful on earth to follow.  In reality, to become a Saint is not an honor for the person him/herself because he/she already has the greatest honor of being in heaven with God.  The honor really is for those still on earth.

The Catholic Church reveres her Saints because she recognizes that life here on earth can be very difficult.  There are so many influences and temptations that drive people away from God that it almost seems impossible to live the type of life to which Jesus calls his followers.  However, the Saints prove to the faithful that the life Jesus teaches truly is possible.

To be clear, the Saints were first and foremost human beings.  To be a Saint does not imply perfection because the Saints also had their flaws and imperfections.  St. Paul was known to be a bit of a “hothead.”  St. Peter, of course, denied Jesus three times.  St. Mary Magdalene was thought to be a prostitute.  St. Martha had misdirected priorities.  St. Augustine was a “playboy” and his reckless behavior gave his mother severe grief before his ultimate conversion.  Even Blessed Mother Teresa, also a candidate for sainthood, had very dark moments in her life where she felt alone and abandoned by God.  Like any other major figure of history, the Saints are the ones people can look up to in admiration and become inspired by their dedication to what is true and good.  The Catholic Church has the Saints to help the faithful remember that, no matter how difficult life can be, the reward truly is worth everything.

With this in mind, how does a person become a Saint of the Catholic Church?  The first requirement is the person has to be dead for at least five years before even being considered for sainthood.  There have been exceptions to this which include Mother Teresa and John Paul II.  The exception has been granted in their cases because of their well-known and public lives.  Everyone in the world knew their names and what they did.  For this reason, their holiness of life has become very clear and self-evident.

After the waiting period, a team of people is chosen who will be responsible to promote the cause for sainthood where several criteria must be met.  First, an in-depth investigation of the person’s life is conducted to determine if his/her dedication to holiness of life was of heroic value.  After the person’s holiness has been deemed to have gone over and beyond the norm, one verifiable miracle—a physical healing beyond any scientific explanation—must be attributed to that person’s intercession which elevates him/her to the status of “Beatified” or “Blessed.”

The Saints become unique instruments of God because they are in His presence.  Through their prayers for the people on earth, the Saints become powerful conduits of God’s grace.  After the first miracle, a second is needed for the candidate to be elevated to the status of “Canonized,” that is, a Saint of the Catholic Church.

The process is slightly different in the cases of martyrs.  The waiting period is not as long because it is believed that a person could only have the courage to die for one’s faith when he/she has been dedicated to the precepts of that faith.  Therefore, the person’s holiness is almost a given fact by virtue of one’s martyrdom.  However, an investigation of the person’s life is still conducted to help determine any other virtues that he/she possessed in life.  As with the other candidates for sainthood, the customary two miracles are also required.

At this point, it becomes necessary to emphasize the point that Catholics DO NOT worship the Saints.  Only God is worthy of the singular honor of worship.  The Saints, as mentioned before, are the men and women at God’s side who help the faithful on earth come to the realization that the struggles truly reap a great reward.  Without their presence and assistance, the faithful may lose hope and fall into despair.  Just as the faithful help each other here on earth and each one is an instrument of God’s grace, the Saints are fellow followers of Christ who help the faithful on earth with their prayers and example.

May Blessed John Paul II pray for us and help us to see that there is great reward in being a faithful follower of Christ! •

By Fr. Tirso Villaverde

St. Bartholomew Parish

Later this month, Christians throughout the world will celebrate the holiest days of our faith.  With Holy Thursday, Good Friday, Holy Saturday, and Easter Sunday, Christians will celebrate the culmination of salvation.  For Catholic Christians, the celebrations on these days are marked by rituals that have been observed since the earliest centuries of the faith.  For Catholics who have not attended these services, I personally would encourage you to make that a reality this year.  In the three celebrations known as the Sacred Triduum, the richness of the Catholic faith is displayed in powerful symbol and ritual actions.

In all respects, the Holy Thursday is pretty much the same as any other Mass.  On that day, though, no other Masses are to be celebrated that day except for the Chrism Mass (the Mass where the bishop blesses the holy oils to be used throughout the year by all the parishes) which in most places has been transferred to the Tuesday of Holy Week for the sake of convenience.  But, on Holy Thursday night, the faithful are to gather in their respective parishes where the events of the Last Supper and Jesus’ betrayal are once again made real.

Sacramental Priesthood

On Holy Thursday night, the Church remembers Jesus’ actions at the Last Supper where he not only gave us a mandate to imitate him in service but also instituted the Eucharist along with the sacramental priesthood.  Jesus’ example of service is ritualized through the Washing of the Feet where we are reminded that just as Jesus came to serve and not to be served so his followers are to do the same.

In instituting the Eucharist at the Last Supper, Jesus also instituted the Sacramental Priesthood.  The priest, because he has been chosen by God to stand in the person of His Son at the Eucharistic celebration, is forever the instrument that God uses to make His Son’s presence real in the bread and wine that for all eternity becomes the Body and Blood of Jesus and is the same one that was crucified on the cross and rose from the dead.  The priesthood was instituted by Christ on Holy Thursday night in order that the Church will forever be able to fulfill Jesus’ command to celebrate the Eucharist “in his memory.”

The Holy Thursday Mass continues with a night vigil with Jesus.  In the place of the final blessing, the hosts consecrated at that Mass (which is to be enough to last into Good Friday) are processed with reverence to the “Altar of Repose.”  The main tabernacle of the church where the Blessed Sacrament is usually kept ought to remain empty and, as much as possible, a separate tabernacle be used for Holy Thursday night to Holy Saturday night.  It is hoped that by keeping vigil with Jesus, his followers today will find the strength to remain faithful to him in all respects rather than imitate the example of the Jesus’ first followers who deserted him the night before he was put to death.

On Good Friday, contrary to what people might perceive, there is no Mass celebrated.  The Good Friday liturgy does not contain the Eucharistic Prayer which is the part where the bread and wine are consecrated into the Body and Blood of Jesus.  From an ancient tradition, the Church does not permit any sacrifice of the Eucharist to take place on Good Friday.  The liturgy on Good Friday consists of a commemoration of Jesus’ death through the reading of the Passion, petitions for various people, a veneration of the cross, and reception of Communion from the hosts that were consecrated the night before.

Perhaps the most moving part of the Good Friday liturgy is the veneration of the cross.  A cross large enough for the whole congregation to see is processed into the church.  Even though it is not the actual cross upon which Jesus hung, it is a powerful symbolic reminder of the instrument of torture that became the source of salvation.  When the faithful come forward to show reverence to the cross of Christ, they come carrying their own burdens, worries, and anxieties to unite the sufferings in their lives with the suffering that Christ endured for their sake.  In becoming one with Jesus’ suffering on the cross, the faithful find in him a God who knows their pain and sorrows, a God who can identify with the weakness of human nature because God chose to become human himself in Jesus of Nazareth.  Young and old, the faithful come to take part in a powerful reminder that God accompanies them through the pains of life and offers the reminder that there is ultimate joy in sharing in the life of His Son.

As Christians again remember at the end of this month what Jesus did for us, may we prepare ourselves by renewing our commitment to following Jesus, taking up his way of life as our own, and journey with him to the joy of the Resurrection.  May Holy Week truly be a call to make our lives holy by uniting ourselves with Jesus who is the source of eternal life. •

To this day, many victims of cancer, together with their families, invoke the aid of St. Peregrine as they continue to suffer the effects of such a disease.

By Fr. Tirso Villaverde

St. Bartholomew Parish

Reflections

Not knowing the exact statistics, it is most certain that every one of us has been affected by the disease of cancer in one way or another.  Whether we ourselves are cancer victims and/or survivors or someone we know has been affected by it, cancer seems to be on the rise and could possibly have impacted every person’s life.  I write about this because there is, in the Catholic list of saints, a man who has been named as the patron saint of those suffering from cancer.  However, his name does not really appear on the calendar of saints’ feasts since he is more on a local level.  In order for me to explain who he is, let me first mention a few things about the religious order to which he belonged.
Every February 17th is the feast day of the Seven Founders of the Order of Servites.  Briefly, this order finds its roots with seven successful merchants who came together in Florence, Italy in the 13th century.  Initially, these seven men were members of a lay religious society who had a special devotion to the Virgin Mary.  This group also dedicated itself to the gospel ideal of love for each other and service to the most in need.  After some time, the seven decided to abandon their commercial activities, put on the gray cloth worn by penitents, and move into a small house outside the city walls in order to continue their mission of service.
The seven men eventually moved themselves to Monte Senario, a mountain near Florence, where they could live a life of solitude and contemplation.  They became self supportive and promised never to accept or own any material possession.  In time, their example of holiness attracted others who wished to live the same sort of life without the distractions of material wealth.  The growing community was recognized as an official religious order in the mid 13th century by the bishop of Florence.  The seven founders were canonized saints in 1888 by Pope Leo XIII and they were: Bonfilius, Bonajuncta, Manettus, Amadeus, Hugh, Sostene, and Alexis.
Today, the Servites in the United States have their headquarters in Chicago at the Basilica of Our Lady of Sorrows located on Jackson Blvd. and Kedzie (near the Eisenhower Expressway).  From their Chicago location, the Servites have made popular the devotion to Our Lady of Sorrows as well as to St. Peregrine.  The Sorrowful Mother reminds us of the many heartaches and tests the Virgin Mary herself had to experience.  Yet, in the end, Mary’s sorrows strengthened her faith in God who is capable of bringing life out of pain.  However, devotion to St. Peregrine has also been an important ministry of the Servite Order.  Through it, the Servites have been able to offer strength, hope, and consolation to those suffering from cancer together with their families and friends.
St. Peregrine, a member of the Order of the Servants of Mary, was born in Italy around 1265.  When he entered the order, Peregrine dedicated himself to serving the poor, the sick, and those left on the fringes of society.  Peregrine also imposed on himself a strict penance of standing whenever sitting was not an absolute necessity.
As a result, varicose veins formed in Peregrine’s legs which deteriorated into an open sore on his leg later diagnosed as cancer.
Facing amputation, Peregrine prayed before a crucifix the night before his scheduled surgery.  When he awoke the next day, he found that the sore was completely healed.  Peregrine was able to live another 20 years to serve in the Servite Order.  To this day, many victims of cancer together with their families invoke the aid of St. Peregrine as they continue to suffer the effects of such a disease.
Although the Seven Founders of the Servite Order did not envision these two devotions, without their dedication, people today would never have heard of Our lady of Sorrows nor St. Peregrine.  To this day, the Servites at the Basilica of Our Lady of Sorrows host continual prayer services in honor of St. Peregrine.  Through the prayers of St. Peregrine, many have found healing.  It may not have been physical healing but they have nonetheless found the strength to keep their faith in God who desires good things for them.  If you or anyone you know needs peace and strength while facing the effects of cancer, check out the Servite website at www.servite.org.•

Reflections

By Fr. Tirso Villaverde

Contributing Editor

As we begin the year of 2011, I think many of us cannot help but call to mind the “predictions” that the world will supposedly come to an end in the year of 2012.  This is based on the theory that the ancient Aztec calendar, together with other ancient calendars do not go beyond the year 2012.  For that simple reason, the world will likely come to its final end.  For some, the thought of this causes fear and panic.  I suspect that there are many people who would rather not speak of it at all.  For others, it might not even be a concern for one reason or another.  But, as we do begin this new year, whether or not the rumors will prove to be true, what should be the Christian’s response to the possibility that the world will come to an end in 2012?

For one, every Christian must not deny that the world will eventually come to an end.  Jesus has said so in the Scriptures.  For that very reason, it is a truth that we must all come to accept.  All life will come to an end, both individually and collectively.  What becomes important is what the Christian is doing in the present.  The way we live our lives now prepares us for the life after the end of the world.

To be clear, as Christians, we believe that the end of the world will happen when Jesus returns in glory.  But, for the faithful, this is not an event that causes us anxiety or fear.  When Jesus returns in glory, all of creation will be transformed and God will take all of creation to Himself.  There will be a new heaven and a new earth.  The dead will be raised and reunited with a glorified body.  The bodies of those still living will be changed to become like Jesus’ own glorified body.  Everything will be different because everything will finally be restored according to God’s original plan. In other words, it will be paradise.  How can a thought like that be frightening?

For this very reason, a Christian need not be overly concerned or even threatened by the many movies and stories that describe an apocalypse that ends with a world sometimes worse than the one before.  For the Christian, it is only a matter of longing for the transformation that God has promised.

Furthermore, for the Christian, it really should not be important whether or not we are able to read the “signs” pointing to the end.  Most of the “signs” come from the Book of Revelations which too often has been misinterpreted and misunderstood.  The symbolic language in the Book of Revelation ought not be read literally.  There is a lot of cultural and historical background that one must understand before approaching an interpretation of the Book of Revelation.

Rather, what becomes important for the Christian even more than learning to read the “signs” is to live the life that properly flows from one’s faith in Jesus Christ as the Savior of the world.  In other words, we cannot say that we are Christians unless our lives, actions, words, and thoughts are in conformity with the teachings of our Savior.  As long as we are doing that, we will be fine whether the end of the world comes in 2012 or if it is delayed even more.

The Christian response is simply to say that we do not know if 2012 will bring with it the immanent apocalypse.  But, what we do know is that Jesus will return in glory–an event that we Christians celebrate in the season of Christmas.  What we also know is that for those who are faithful, God will reward with the new life He promised.  Our is not to judge who will be among that number or not because all judgment belongs to God alone.  Ours is the responsibility of living as Christ has taught us and lead others to believe that Jesus is the Messiah that has come and will return.  Then, all we need to do is look forward to enjoying the new life that God will bring.  How can that be a frightening thought? •

Contributing Editor

“Ang Pasko ay sumapit!  Tayo ay magsiawit ng magagandang himig dahil sa ang Diyos ay pagibig…”

For most Filipinos, even for those who may have grown up here in the United States, the Christmas season is incomplete without hearing “Ang Pasko ay Sumapit” at least once during the season of Christmas.  Whether we want to believe it or not, yes, we have come to another holiday season.  For Christians, the birth of Christ is one of the pivotal moments in our salvation history, the other being the death and resurrection of Jesus at Easter time.  For Filipino Catholics (and perhaps other Christian denominations as well), the mystery of the Incarnation also is signaled by the age-old custom of the Simbang Gabi (or Misa de Gallo or Misa de Aguinaldo).

To understand the idea of nine days of prayer, we have first to visit the idea of what is a “novena.”  It has been a very ancient practice to extend the celebration of a major Christian feast either before or after the day itself.  Praying for a longer period of time helps to emphasize the importance of the feast that is being celebrated.  When the Spaniards came to the Philippines, there was already, in Spain, a long tradition of nine days of prayer for various feast days.  Naturally, the Spanish friars adapted the custom for the first Filipino Christians.

During the 400 years colonization of the Philippines by the Spaniards, the friars took the pre-Christmas novena that was already the practice in Spain and adapted the custom to the cultural conditions of the early Filipino people.  Realizing that most of the early Filipinos were farmers or fishermen, the Spanish friars chose the early morning hours to accommodate both groups.  The farmers, of course, began their work before dawn and the fishermen were ending their work by dawn.  Since the Masses during the novena began before the first rooster could be heard, the tradition was given the name, “Misa de Gallo” or “Mass of the Rooster.”

Today, the custom is more widely known as the “Simbang Gabi” (Mass at Night).  The name still suggests a celebration of the Mass in the night hours.  However, in the Philippines now, the Simbang Gabi novena of Masses is not only celebrated in the early morning hours but also in the evenings only to accommodate the numbers of faithful attending the Masses and completing the novena.

The Masses during the novena of Simbang Gabi have a more festive nature to them even though the nine days still take place in the last days of the Advent season—still seen as a more penitential time.  Permission had been granted by the Vatican to celebrate the novena of Masses with a more festive character.  For this reason, the priest’s vestments during the novena are white rather than the usual Advent purple, the Gloria is sung even though it is still not Christmas Day, and Christmas Carols can already be sung during the Mass even though the birth of Christ has not been arrived.  In so doing, Filipinos have actually begun to celebrate the mystery of the Incarnation nine days prior to the actual celebration of Christ’s birth.  Some have said that Filipinos just cannot wait to start “partying” so it was natural for Filipinos to want to celebrate Christmas as early as possible.  Nonetheless, the permission to be more festive in nature has been in effect since the 17th century and has also been transferred to celebrations of the Simbang Gabi here in the United States.

When the Vatican granted the permission for the novena of Masses to be more festive, the Simbang Gabi novena was given two specific purposes.  One, it was to be a novena in honor to the Virgin Mary in the last nine days of her pregnancy before giving birth to the Savior of the world.  Secondly, it was to be a period of catechesis where the primary intention of every Mass was to be for the spread of the Catholic Christian faith.

Since Christmas marks the birth of God-made-flesh, it would only be natural for Catholic Christians to honor the Virgin Mary for nine days prior to the birth of Christ.  For nine months, the Virgin Mary carried within her womb the baby who was and is the Son of God as well as God himself.  When the Virgin Mary gave birth to Jesus, we witnessed the salvation of the entire world coming into our presence as a human child.  With such an awesome mystery, it is only right that Filipino Catholics throughout the centuries journey with the Virgin Mary as she who gave birth to “God-with-us” again helps to announce the coming of the Son of God.

As was also mentioned, the nine days of prayer was also intended for the purpose of teaching the faithful the true tenets of the Christian faith.  It was not just meant to be one long “party.”  The nine days of prayer was also meant to be a time when Filipino Catholics would learn more about the faith they embraced and rededicate themselves to living out that faith in everything they say and do.  In this, the Simbang Gabi has a very spiritual purpose of encouraging Filipino Catholic Christians again to embrace the practice of the faith every day of their life.  •

By Father Tirso Villaverde

PINOY Contributor

Is it permissible for a Catholic to divorce?”  By the very nature of Catholic marriage as a lifelong expression of Christ’s own love for His Church, marriage is also a lifelong commitment.  The end of a marriage relationship is a serious issue just as the decision to marry is a serious matter.  But, on this point, several things must be made clear.

Yes, technically, a Catholic can civilly divorce.  However, the fact that it has happened does not, in effect, erase the demands the Church places that marriage is a bond that lasts for the rest of one’s natural life.

Yes, it has happened that a Catholic ends up divorcing from one’s spouse.  And, in reality, a divorced Catholic can still take part fully in the sacramental life of the Church.  That is, a divorced Catholic can still continue to receive Communion, receive the Sacrament of Reconciliation, and practice one’s faith as one might have done while still married.  In the Catholic understanding, one may be civilly divorced but sacramentally one is still under the bond of marriage.  In other words, a divorced Catholic is not the same as a single Catholic.  A single Catholic can date people according to the limits of one’s faith (e.g., no sex outside of marriage).  A divorced Catholic should not be dating any other people or even marry another person because he or she is still under the bond of the first sacramental marriage.

If it does happen that a Catholic finds oneself divorcing, the question of sin comes into play when remarriage occurs without taking the necessary steps of dissolving the bond of the first marriage through an annulment.  Again, though, a civil annulment is not the same as an ecclesial annulment (one that is granted by the Church).  By a civil annulment, the marriage never existed.  By a Church annulment, the declaration is made that one or more of the requirements for a lasting marriage in God’s eyes were not present either prior to getting married, at the time the marriage took place, or after the marriage ceremony had been celebrated that only later was discovered.

The necessary requirements for a valid Catholic marriage can be summed up in the following.  One, a person must be giving his or her consent freely and without force of any kind.  Coercion into marriage is a serious impairment of one’s personal judgment.  “Shotgun weddings” would be the best example of this.  But, if one person in the marriage feels as if he or she had no other choice but to marry one’s spouse, it can become grounds for an annulment.
Secondly, both the man and the woman must give each other the right to have children.  Marriage is not only an expression of love between two people but it is a relationship that opens itself up to bringing new life into the world.  If it is discovered at any time that one or the other person never had the intention of bringing new life into the world or, if it is discovered that he or she purposely kept secret a medical condition that prevented him or her from having children, this becomes a serious concern.

Thirdly, fidelity to each other is another area that is considered when an annulment is requested.  At any time, if the husband or wife has been found to have been unfaithful to one’s spouse, the infidelity weakens the marriage bond even if it occurred prior to the wedding ceremony.  When an act of infidelity occurs, it seriously compromises the promise that one made to dedicate the whole of one’s life to one’s spouse.  It becomes another reason that would render a marriage invalid in the eyes of God.

Instances of physical abuse or abuse of any kind can also be factors that help determine if a marriage can be considered invalid.  One’s commitment to care for the other person demands that husband and wife love and honor each other.  Abuse of any kind is a failure to love and honor the other person as the marriage vows require.

May a Catholic divorce?  For a Catholic, a divorce should be the ultimate last resort after all steps have been taken to resolve the issues the husband and wife have with each other.  Have Catholics divorced?  Of course, they have but there are also steps within the Church that help to heal the difficult pains of a bad marriage.  Can a divorced Catholic remarry?  Yes but the prior sacramental bond must first be declared annulled prior to remarriage.  Then, the same expectations apply to the Catholic to make certain that the new marriage takes place according to the regulations of one’s Catholic faith.

This may sound complicated and, in many ways, it is.  However, it shows how serious the Catholic Church takes marriage as a decision that one must not make lightly.  The Church recognizes that there are certain marriage relationships that should end.  The Church recognizes that there are instances where a marriage never should have taken place.  But, again, the Church’s attention to the details of a valid marriage ought to make it clear that it is a relationship that one must enter into with intentions that are as serious as they are pure.  If marriage makes sense as a lifelong commitment to one person that is life-giving, life-nurturing, and life sustaining, everyone will begin to understand the true nature of the Sacrament of Marriage. •