An Advent tradition: ‘Roráte’ Masses

Father Aaron Williams

SPIRIT AND TRUTH
By Father Aaron Williams
Early on the morning of Dec. 7, I offered Mass at St. Jude Pearl for a small group of people so we could take part in a old, but less well-known Advent tradition. On Saturdays in Advent, it has been customary in some places to offer a Mass of the Blessed Virgin Mary early in the morning before dawn and entirely by candlelight. This has come to be known as a ‘Roráte’ Mass — taken from the words of the Entrance Antiphon: Roráte cæli desúper et nubes pluant justum (Drop down dew, you heavens, from above, and let the clouds rain down righteousness).
The liturgical year often makes good use of the natural seasonal movements of the earth. The summer solstice occurs just before the feast of St. John the Baptist (June 24), while the winter solstice falls right before Christmas day. On the summer solstice each year, the days begin to grow shorter as we receive less and less light until the winter solstice when the days begin to grow longer. If we compare this natural occurrence with the two feast days that fall near those days, a symbolic meaning comes forward.
After St. John baptized our Lord, his followers came to him and said, “Rabbi, he who was with you beyond the Jordan, to whom you bore witness, here he is, baptizing, and all are going to him.” And John said to them, “He must increase, but I must decrease” (John 2:26,30). Jesus Christ revealed himself to be the Light of the World, and so it is only fitting that when we reach the feast day of his Birth, that the amount of sunlight we receive each day grows longer and longer.
By offering Mass in total darkness in these last days before Christmas, the interplay of light and darkness in the church building can further underscore this feeling of longing for the Messiah — especially when the Mass is timed just right so that the Sun rises toward the end of the Mass. Something special happens when you are standing in a dark church hearing all those readings which prophecy a Messiah and then right around the time for Holy Communion light is beginning to fill the church from outside through the windows. You no longer need to hold a candle, for instance, so you can read from the hymnal. Saint Augustine makes reference to this symbolism in one of his sermons, “Let us celebrate this day as a feast not for the sake of this sun, which is beheld by believers as much as by ourselves, but for the sake of him who created the sun.”
Though the custom in the United States was to offer these Masses on Saturdays of Advent when the Mass texts was taken from the votive Masses of the Blessed Virgin Mary, other similar customer exist elsewhere. In the Philippines there is a tradition, dating at least to the 16th century of offering “Misa de Aguinaldo” (‘Gift Mass’). Each day from Dec. 16 to Dec. 24 the daily Mass is traditionally offered before dawn and entirely by candlelight. The same custom exists in some Latin American cultures under the name of “Misa de Gallo” (‘Rooster Mass’). These daily masses occur each day until Christmas when it is called the “Misa de los Pastores” (Mass of the Shepherds).
The custom of offering these Advent and Christmas Masses during the night hours is recorded as early as the 4th century by Egeria — a Galician historian who traveled to the Holy Land particularly to record the way in which Christians celebrated the liturgical year in Jerusalem. She writes that on the night before Christmas, it was custom in Jerusalem for the people to process through the streets with torches and candles leading to a dark church where Mass was celebrated before dawn. Pope Sixtus III was inspired by this tradition and instituted the first celebration of the ‘midnight’ Christmas Mass at St. Mary Major Basilica in Rome.
Roráte masses may be offered with or without music, on any day when it would be acceptable for the people to gather at an early hour. If a parish wanted to preserve the tradition as it was kept in America, the Votive Mass of the Blessed Virgin Mary for Advent as found in the Roman Missal could be used. Because there is little light, parishes could use commonly memorized songs such as ‘O Come, O come, Emmanuel’ — which can even be sung without instruments both for the ease of musicians who might have difficulty playing in the dark, but also to further underscore the anticipation of the season.

Silence is also another important element to these Masses. Silence denotes an expectation of sound, while darkness denotes the expectation for light. And, because enough light needs to be present on the altar for the priest to read the missal, those who decorate the sanctuary should make use of whatever candlesticks and candelabra the parish has available. These many lights add to the beauty of the celebration and help emphasize the altar as a common center for worship.

Discerning your yes

Reflections on Life
By Fran Lavelle
I was at Mass at the Cathedral on the Feast of the Immaculate Conception. At the end of his homily, Father Anthony, in reference to Mary’s fiat, asked, “What ‘yes’ is Jesus asking of you?” I kicked that question around in my mind for the balance of the day. It spilled over into the next few days. Jesus is asking all of us for a “yes.” He is asking each one of us to say “yes” to loving and serving His people in our own unique way. With a heavy foot on the gas pedal of life, I realized this question needed to be seriously considered as the days of Advent were passing quickly.

It is my practice to be introspective at the end of the year. I took Father Anthony’s challenge as an opportunity to look back on where I’ve been spiritually and emotionally. It is always an affirming and challenging exercise. Without a doubt there are things on my personal to-do list that did not get done. I still need to Marie Kondo every closet in my house. There were also challenges for me spiritually. Some people refer to these challenges as periods of dryness. Maybe you too have experienced times when you felt like you were just going through the motions. I was able to identify when I felt an emptiness in my faith life, as well as identify the periods of great consolation when unexpected gifts and graces were received that were not anticipated like a colleague’s baby announcement or a visit from dear friends.

There was an ebb and flow to 2019 that at times felt like a bad plane ride with jarring turbulence and other times felt more like a gentle tail wind. This year’s evaluation was the foundation I needed to examine the question Father Anthony posed. My personal need for a decluttering specialist became apparent. When one is overwhelmed with stuff (figuratively or literally) one has two options, one can live with the stuff/chaos that clutters our lives or we can get rid of it. Physically getting rid of clutter (unless one is a true hoarder) is easy. It takes time, boxes and a trip to the nearest second-hand store to dispense with the physical stuff.

The emotional stuff/chaos is harder to get rid of. It is hard to lay down past hurts. It is hard to forget the times we have been dismissed by a colleague or family member. It is hard to make the tapes that recall the litany of hurts from our past to stop playing over and over in our heads. One can’t Marie Kondo those emotions, but one can overcome them. It became apparent to me that Jesus is calling me to let go of the chaos. It does not mean that it no longer exists, but that I have a choice to look like Pig Pen in the Peanuts cartoon or I can claim my peace amid chaos. My “yes” is an affirmation of my desire to not let the chaos and clutter gobble up precious time. The love of Christ, His peace, forgiveness and understanding cannot be manifested if it is not lived. I realized it was time for a hard re-set. To align my desire to love and serve Christ I must clean up the emotional clutter that gets in the way of me being my best self.

I was reminded of the Cherokee story of the two wolves. “One evening, an elderly Cherokee brave told his grandson about a battle that goes on inside people. He said ‘my son, the battle is between two ‘wolves’ inside us all. One is evil. It is anger, envy, jealousy, sorrow, regret, greed, arrogance, self-pity, guilt, resentment, inferiority, lies, false pride, superiority and ego. The other is good. it is joy, peace love, hope, serenity, humility, kindness, benevolence, empathy, generosity, truth, compassion and faith.’
The grandson thought about it for a minute and then asked his grandfather: ‘which wolf wins?’ The old Cherokee simply replied, ‘the one that you feed.’”

We are on the cusp of yet another year. It is the perfect time to seek and discern what “yes” Jesus is asking of you. We are assured in the gospel of Matthew to “… seek and you will find; knock and the door will be opened to you. For everyone who asks receives; he who seeks finds; and to him who knocks, the door will be opened.” Take the time to seek Him.

Peace and blessings to you this Christmas and throughout the new year. May you discern His call and may your “yes” bring you abundant joy and much love. As I sit in the peace and quiet of my home in Starkville, I am looking at the newest ornament on my tree. Yes, it is a wolf. A very, very good wolf.

Pope marks 50 years as a priest by presenting writings of his spiritual director

By Cindy Wooden
ROME (CNS) – As part of the celebrations for his 50th anniversary of priesthood, Pope Francis chose to personally present a multi-volume collection of writings by his longtime spiritual director, the late Jesuit Father Miguel Angel Fiorito.
In addition to presenting the Spanish-language collection, “Escritos” (“Writings”), at a conference at the Jesuit headquarters Dec. 13, Pope Francis wrote an introduction to it, saying the publication is “a consolation for those of us who, for many years, were nourished by his teachings. These writings will be a great good for the whole church.”

Pope Francis enjoys a light moment during the presentation of a collection of writings by his former spiritual director Dec. 13, 2019, at the Jesuit headquarters in Rome. The pope is joined by: Jesuit Father Antonio Spadaro, editor of La Civilta Cattolica; Jesuit Father Arturo Sosa, superior of the order; and Jesuit Father Jose Luis Narvaja, the pope’s nephew and editor of the collection. (CNS photo/Vatican Media)

But he started the celebrations much earlier in the day, inviting cardinals living in Rome to join him in the chapel of his residence for morning Mass. The Vatican did not release the text of a homily or photographs, but the Vatican newspaper printed the greetings of Cardinal Angelo Sodano, dean of the College of Cardinals.
“On this happy occasion of your 50th anniversary of priesthood, in the name of all my brother cardinals, I wish you all the best with the deepest thanks for your generous daily service to the holy church of God,” the cardinal said.
At the evening book presentation, Pope Francis said he had suggested having one of Father Fiorito’s “disciples” as the main speaker. The editor of La Civilta Cattolica, which published the books, asked the pope who he had in mind. “‘Me,’ I said. And here we are.”
Presenting the book at the Jesuit headquarters, he said, “is a way for me to express my gratitude for all that the Society of Jesus has given me and has done for me,” and it is a way to encourage all the men and women around the world who offer spiritual direction to others following the teachings of St. Ignatius of Loyola.
The collection was curated by Argentine Jesuit Father Jose Luis Narvaja, the pope’s nephew, whom the pope described as another of Father Fiorito’s disciples in a “school” of thought where general principles were held in common, but “the disciples could develop it, following the spirit – not just the letter – of the master with freedom and creativity.”
The collection, the pope wrote in the introduction, is a “distillation” of “spiritual mercy: teaching for those who do not know, good counsel for those who need it, correction for those who err, consolation for those who are sad and help in being patient for those in desolation.”
Spiritual mercy, he continued, is summed up in teaching people discernment in the tradition of St. Ignatius of Loyola, a process of “curing spiritual blindness, a sad illness that prevents us from recognizing God’s time, the time of his coming.”
While Father Fioriti gave hundreds of conferences and talks, he wrote only two books. Pope Francis said that “around 1985” he was asked to write the prologue to Father Fiorito’s book on discernment and spiritual warfare. He described discernment has “having the courage to see divine footprints in our human tracks.”
Father Fiorito, who became his spiritual director in 1961, the pope wrote, “had a special nose for sniffing out the evil spirit; he could identify his action, recognize his tics, unmask him because of his bad fruits and the bad aftertaste and trail of desolation he left in his passing.”
Father Fiorito “was fundamentally a man of dialogue and listening,” the pope said. “He taught many to pray – to dialogue in friendship with God – and to discern ‘the signs of the times,’ dialoguing with other people and with the reality of every culture. His school of spirituality is a school of dialogue and listening, open to listening to and dialoguing with anyone ‘with a good spirit,’ testing everything and retaining only that which is good.”
Introducing the collection in La Civilta Cattolica, Father Narvaja wrote that the “theological and pastoral nucleus” of Father Fiorito’s teaching can clearly be seen in the teaching and actions of Pope Francis.

MARC(ed) for reentry

By Sister Madeline Kavanagh, DC
JACKSON – It was an unusual beginning. Slow. Something like a seed finding its way to the right spot at the best time with just enough support. Unlikely, like matching summer with winter, but it happened.
Just two years ago a seasoned prison chaplain met up with an over seasoned “nun” and together they nurtured a dream into being. First there was the discovery of a common concern for prisoners and a mutually respected program called Getting Ahead While Getting Out. Then came the resources for a beginning and in the spring of 2018 the workshop that ignited the initial spark. The Mississippi Association for Returning Citizens came into being, happy to go by its acronym MARC.
Although it is founded on faith-based principles, MARC’s name is meant to attract and serve people of various faith traditions as well as those not practicing any particular faith.

Since that time, a core group of faithful members was formed and meets monthly at the very welcoming St. Paul Flowood.
Several facilitators were trained, and two prisons have opened their doors in Pearl and Parchman. Two groups of prisoners have graduated and are waiting for their release dates while two groups are in process. Meanwhile in January two more groups are expected to begin the program.
In November MARC sponsored two days of training, the first entitled Bridges Out of Poverty which address poverty at the individual, organizational and community levels whereby people in poverty become planners and decision makers. The second day dealt with the Getting Ahead While Getting Out program which is designed to reduce the current problem of released prisoners reoffending. Participants come to learn more about their personal and situational reality, begin building resources, accept responsibility and work together while preparing a reentry plan designed by the prisoner for his or her particular reality.
Philip DeVol, one of the authors of Bridges Out of Poverty, led the session saying that “people who are in poverty and people who are coming out of prison can do all they can possibly do and still run into barriers – and the barriers often come from our institutions. So, our institutions have to make changes too.”
The MARC is now a fully accredited 501(c)(3) organization dedicated to accompanying prisoners in their pre-release preparations and supporting them as returning citizens by way of networking with service providers and volunteers who maintain support during those difficult initial months of reentry.

This writer happens to be that over seasoned “nun” who sees the present need for generous people, gifted with the recognition that we all are called by God who loves ALL of us to share our gifts of time, talent and treasure; and that some are called and welcomed to provide that support through MARC.
If you would like to learn more about MARC visit https://marcreentry.org or call Chaplain Marvin Edwards at (601) 594-8254.

Nativity sets keep Christ in Christmas year-round for Vermont Catholic

By Cori Fugere Urban
GUILFORD, Vt. (CNS) – Christmas comes early to Shirley Squires’ Guilford home.
Actually, it never quiet leaves her home if the scores of Nativity sets she leaves on display year round count as keeping Christ in Christmas 365 days a year.

Shirley Squires of Guilford, Vt., stands near a cabinet that holds only a fraction of her Nativity set collection Oct. 23, 2019. Squires, a parishioner of St. Michael Church in Brattleboro, has collected more than 1,500 Nativity sets. (CNS photo/Cori Fugere Urban, Vermont Catholic)

Squires, a parishioner of St. Michael Church in Brattleboro, has collected more than 1,500 Nativity sets, and though she leaves many on display in hutches and in one bay of her detached garage, come August she begins setting up the others throughout her white clapboard home.
“It used to be a two-bedroom,” she said with a smile, explaining that those second-floor rooms are now the permanent home of part of her collection; one room holds a Nativity set of more than 200 pieces.
She now sleeps in a daybed in the first-floor sunroom, where plenty of sunshine pours in, shimmering through glass Nativities and illuminating colorful ones that fill two shelves built in front of the windows overlooking woods and fields.
When she takes the Nativities down in that room at the end of January, she replaces them with scores of family photographs.
Squires is the mother of eight and has 20 grandchildren, 22 great grandchildren and two great, great grandchildren.
Members of her family have made Nativities for her – one uses photographs of family members as the faces of the angels and people in the Nativity scene. Another is made of shells.
Squires herself has crocheted or made of ceramics some of her sets.
Friends and family, children from St. Michael School in Brattleboro and even people she doesn’t know, have been giving her Nativities since she began collecting them in the early 1990s after the death of her husband and son. She had long liked Nativities and had a few sets, but collecting them at that point helped her forget the tragedies she had endured.
At least 55 countries are represented in her collection – Brazil, Italy, Peru, Ecuador, Israel, Germany, Tanzania and Switzerland, to name a few. Some Nativity sets represent different cultures, like the Amish, and some feature penguins, bears or other animals in human roles. In a couple of the scenes Joseph holds the Baby Jesus.
The Nativity sets – with anywhere from one piece to a couple hundred – range from the sophisticated and expensive, the whimsical and handmade and the tiny to the nearly life-size (the latter displayed outdoors). She has a tissue box with a Nativity design, paper gift bags, music boxes, ornaments and even a footstool with a nativity picture. Some are vintage, others new.
And they come from a variety of manufacturers such as Lladro, Jim Shore, Fontanini, Willow Tree, Avon and Belleek, and they are made of various materials including wood, ceramic, glass, wool, beeswax, paper and wire. There’s even a Lego Nativity her great grandson made, and she won a pewter one at a St. Michael’s bazaar raffle.
Although much of her collection has been given to her, she has bought some sets – some on sale, some on trips, some in increments. It’s difficult for her to pick a favorite, but the one her daughter Donna Rhodes made with photos of family members is one of them along with the large Fontanini set in an upstairs room.
And even though she is surrounded by Nativity sets, Squires never feels like there is too much Christmas. “It’s my favorite time of year. It’s always been my favorite time of year,” she told Vermont Catholic, Burlington’s diocesan publication.
From the first of December until the end of January, Squires opens her home by appointment to those who would like to see her Nativity collection, often wearing a special light purple Nativity sweatshirt. “When I see the joy on people’s faces, it makes it all worthwhile,” said the 89-year-old, who is living in the house she grew up in.
She makes friends with some of her visitors, and some have returned each year since she began displaying her collection for others to see 21 years ago; she’s only missed one year after triple bypass surgery about six years ago.
She receives nearly 300 visitors to see the Nativity sets each year.
The Nativity scenes represent is what is most important: her faith. “Looking at them keeps it in my mind that it all started with a little baby,” Jesus, she said.
“Without my faith I would not have gotten through all the struggles,” she said, pointing to a photograph of one of her grandsons and his girlfriend who died in an automobile crash. “My faith means everything to me.”

(Urban is content editor/staff writer for Vermont Catholic, official publication of the Diocese of Burlington.)

40 Años de Amor por Guadalupe en Mississippi

Por Berta Mexidor
JACKSON – Millones de peregrinos se agrupan la noche del día 11 de diciembre frente a la Basílica de Nuestra señora de Guadalupe, para saludar a la patrona de las Américas. Miles de peregrinos acampan frente a la Basílica. Se crea un desorden de amor, fe y alabanza que solo una virgen puede organizar y celebrar con éxito.

Cada año se repite el mismo amor por la madre de Dios, compartido por millones de Marianos alrededor del mundo. Cuando las puertas se abren, miles de peregrinos cantan Las Mañanitas y fuera de la Basílica comienza la fiesta, desfile de colores, danzas y música, para la Virgen de Guadalupe. Con ese mismo ánimo, millones de mexicanos y fervientes guadalupanos alrededor del mundo celebran a la reina mestiza.
Aquí, en el centro sur de los Estados Unidos, los mexicanos han traído las tradiciones a la Diócesis de Jackson Mississippi y estas han sido adoptadas por la diversidad de nacionales y extranjeros que la pueblan:
Mañanitas: Algunas parroquias celebran la tradición de cantar Feliz Cumpleaños a la Virgen a medianoche o lo hacen entre las cuatro y cinco de la mañana, antes de ir a trabajar. Esta tradición se ha adaptado y en algunos lugares les llaman Nochecitas, cuando el canto del mariachi se hace en la tarde noche.

Representación de la Aparición: La historia de Juan Diego, la aparición de la Virgen y el milagro es representada tradicionalmente. Las nuevas generaciones escuchan, participan en la misma y, con el pasar de los años, continúan la tradición. Esta es una de las historias católicas mas reproducidas, contadas y conocidas por millones de católicos y no creyentes.
Peregrinación, Procesión y Fiesta: No solo en la capital mexicana se celebra en grande a la Virgen de Guadalupe, en San Luis de la Paz, Guanajuato, México, es una atracción los doce días de peregrinación, danza y acción de gracias, en vísperas al día 12. Noche tras noche, los pobladores, dueños de negocios, escuelas y peregrinos en general, desfilan por las calles en una reunión de fe. En el exilio, se siguen las fiestas en Facebook @ San Luis de la Paz.
En la diócesis de Jackson, cada parroquia adapta su fiesta, para que todos los parroquianos puedan pagar sus respetos. Algunos comienzan las Mañanitas a las 4 de la mañana y otros hacen una vigilia desde el día 11. Las celebraciones incluyen novenas y el Santo Rosario.
Niños: Los niños ya nacen guadalupanos y de adultos siguen la tradición. Para estas fiestas los padres visten a sus hijos representando a la Virgen o Juan Diego, vestidos con la imagen de la Guadalupe, en trajes típicos y de danzas flokloricas.

Danzas y Bailes Azteca, Concheros o Danza de la conquista: Según los sitios Wikipedia y el canal de youtube Folklor Maniacos, el documental “Concheros Somos” de Eduardo Guerra, y en conversacion con varios mexicanos, los Concheros es el nombre más emblemático de la danza, que reúne el sincretismo de la cultura indígena prehispánica con las tradiciones cristianas. Los frailes que llegaron a las Américas para la conquista espiritual ayudaron, en gran parte, a fundir los dos mundos en una cultura que ha transcendido el tiempo. Generalmente estas danzas son conocidas como: «danza de los concheros», «danza de la tradición», «danza azteca o mexica» o «danza de la conquista», adaptándose a las principales fiestas católicas.
Cuando se les pregunta a los grupos de danza creados en las Diócesis de Jackson y Memphis sobre el nombre dado, algunos se hacen llamar Danza Azteca, Matachines o Concheros. La regla se ha convertido en llamar a la danza según la parroquia a la que pertenecen, “Danza Azteca de la Catedral de San Pedro,” “Danza Guadalupana,” de Santa Teresa de Jackson,” y en Memphis están entre otros, “Matachines del Sagrado Corazón,” “Matachines “Guadalupana de San Felipe,” Matachines, “Guadalupana de la Ascensión” y “Matachines de San Miguel Arcángel.”
Concheros o Danza de la conquista: Esta es una de las danzas drama que ilustran la valentía de los guerreros durante la conquista y la aceptación del único Dios verdadero. Los concheros asumen su nombre por la concha, instrumento de diez cuerdas que se hace del caparazón del armadillo o ayotoste.

Esta danza también rememora las batallas frente a los conquistadores, y el momento en el que finaliza la conquista con la aceptación del Cristianismo y el reconocimiento de Jesús. Con este reconocimiento, los indígenas trasladan cantos, música, incienso, limpieza de sus templos, rosas, flores y fiestas a sus Dioses en un sincretismo respetuoso al nuevo Dios aceptado, creador del universo y a su madre la Virgen Maria.
Cada casa tiene su tradición particular con una u otra variación. Los danzantes dedican su tiempo, y por la fe, ésta los hace más fuertes ante la vida, como lo hacían lo guerreros. Para algunos Concheros el lema es “Unión, Conformidad y Conquista.“ Con esta actitud de firmeza y acción de gracias celebran en especial la devoción a la Virgen de Guadalupe.
El ritual de la danza incluye cantar a los cuatro vientos porque” nada queda del hombre, nada de mi fama aquí en la tierra, al menos flores y cantos, ellos perduran en la casa del dador de la vida,” del documental Concheros Somos de Eduardo Guerra, Produccion Ixtac.
Cuenta la leyenda que, durante la conquista, en 1531 a las espaldas del cerro de San Germán, hubo una batalla y al medio día, el sol se ocultó y salieron las estrellas, y en el cielo apareció una cruz, y Santiago Apóstol en un caballo blanco. Una voz se escuchó diciendo “Él es Dios” y este grito, dió por terminada la conquista para comenzar la conjunción de dos culturas.
Este grito es escuchado durante la danza. Con el mismo se lleva un sincretismo respetuoso que se ha acarreado por generaciones. Los concheros integran las imagines católicas, la adoración al Espíritu Santo y la fe en Jesucristo.
Matachines: Es una de las danzas que rescata la tradición indígena. Es una dramatización de la conquista, no solo la territorial, sino mas bien la conquista religiosa que siguió a la primera. La danza de Matachines representa la lucha y defensa, de la Virgen de Guadalupe, la fe católica y Jesucristo, ante los enemigos, con el uso de las armas ya conocidas por los indígenas.
Bailes Folclóricos: Las fiestas de celebración a la Virgen siempre incluyen tradiciones. Allí donde no hay Danza Azteca o Matachines, los guadalupanos bailan al son de canciones mexicanas del folclore, vistiendo hermosos trajes típicos del país.
Mariachis: Es el grupo musical emblemático de México y es usado para el canto de la Mañanitas en días de cumpleaños. En vivo o grabado, esta canción se repite en cada una de las celebraciones a la Virgen de Guadalupe.
De una forma u otra, de parroquia a parroquia y de país en país , estos son algunos nombres, términos y significado de conceptos, trajes, instrumentos y objetos usados en las danzas, que algunos saben y otros usan con mucho respeto:
Kalpulli: Casa de tradición que organiza la danza y guarda la tradición de sus ancestros.
Danza: Es oración en movimiento
Jerarquia: Cada casa tiene un liderazgo y los Jefes o Capitanes son los líderes de cada casa. Ellos son los ancianos o danzantes con más tiempo en cada casa o por la elección de sus miembros e incluye títulos como “…‘Temachtiani,’ o el Maestro, ‘Tlahtoani.’ portador de palabra” la cabeza o líder; ‘Jefe Tlelyolotl,’ quien pone la disciplina en la ceremonia; Sargento ‘tlakatekatl,’ el portador de la bandera; ‘Pantli,’ la mujer portadoras de sahumerio o incensario ‘sahumadora’, quien toca el tambor ‘Huehuetl,’ quien toca el caracol ‘Atecocolzin,’ quien porta el Agua Atl’ y quien porta la Tierra ‘Tlali’…,” de acuerdo con un documento titulado “Danza Azteca del Kalpulli in Teotl Ilhuikatl” y publicado online.
Danzante: Cada casa o Kalpulli tiene la tradición de recibir nuevos danzantes que luego, a través de los años, se convertirán en sus líderes, por su constancia y sentido de permanencia. Los nuevos danzantes son llamados “macehualzin-macehual” y al culminar varias pequeñas responsabilidades como su asistencia y constancia, recibirán el nombre de “macehualzin.”
Jefe de la danza o “Tlelyolotl:” Determina los movimientos, compas y coreografía, que representara siempre la lucha por la victoria.
Instrumento musical: Arma que “cada guerrero debe conquistar para su desarrollo.”
Ayoyotes: Huesos de semilla, en pies y manos, son el “fuego de la tradición personal” del alma del guerrero.
Estandarte: Es el “arbol de la tradición” y la representación del protector de la danza, en este caso, la Virgen de Guadalupe.
Guitarra de Ayotoste: El ayotoste o tortuga o armadillo representa al espíritu del agua.
Incensiario: Es la ofrenda a la divinidad. En estos caso se usa el mismo incienso usado en la iglesia. Se mantiene encendido durante toda la danza.
Penacho: Es la “devota entrega a la voluntad de lo alto y las plumas son los hilos que lo atan a la vida de cada danzante. Cada pluma por cada victoria ante las pruebas recibidas durante la vida y con las que se hace más fuerte.
Los ayoyotes, ayoyotl, cascabeles aztecas o huesos de fraile: Son utilizados como un instrumento musical que acompaña el baile azteca de México. Son usados en el cuerpo de los danzantes, principalmente en los tobillos y manos. Los ayoyotes son nueces secas de un árbol con el mismo nombre ayoyote o chachayote (chachayotl). Los danzantes aquí o mandan a buscar todos sus vestuarios a Mexico o hacen sus propios trajes, como María Aurora García, quien en Forest prepara además a los jóvenes en la coreografia de la danza.
El caracol o atekokolzin: Su toque invoca al amor y la fe a través de la presencia de los ancestros familiares y locales, a la vez que llama a los guerreros por disciplina.
El tambor, el “huehuetl:” Es el corazón de la eternidad y representa el sonido del corazón de los guerreros para la guerra. El término “atabal” es de origen africano, y seguramente los españoles lo escucharon de los esclavos africanos que tuvieron a su servicio en las islas del archipiélago caribeño. El nombre dado por los pobladores del centro y valle de México a este instrumento es huehuetl, que se relaciona con la palabra huehueh: anciano, viejo.
Arco y flecha: Armas con las que defender a la Virgen, a su hijo Jesucristo y la fe Católica.

Iglesia y Mundo para todos

La Hermana Norma Pimentel, miembro de las Misioneras de Jesús, saluda a la Hermana Teresa Maya, miembro de las Hermanas de la Caridad del Verbo Encarnado y ex presidenta de la Conferencia de Liderazgo de Mujeres Religiosas, después que la Hermana Pimentel recibiera el Premio de Liderazgo Sobresaliente en la Conferencia de Liderazgo de Mujeres Religiosas, en Scottsdale, Arizona, 16 de agosto de 2019. (CNS photo/Gail DeGeorge, Global Sister Report)

El próximo enero, del 9 al 11, el Decanato Cinco celebrará la ya conocida Semana Nacional de la Migración. En esta ocasión la invitada especial es la Hermana Norma Pimentel, Directora Ejecutiva de Caridades Católicas en Rio Grande, Texas. Tendrá encuentros con la comunidad de Vardaman e impartirá dos conferencias en la Iglesia St James, Tupelo. La Hna. Pimentel ostenta la Medalla Laetare de la Universidad de Notre Dame

Youth news

Junie B. Jones – a production

MADISON – St. Joseph school drama students presented “Junie B. Jones is NOT a Crook” on Nov. 14. From left to right, Hannah Dear as Junie, Georgia Conrad as Lucille and Natalia Igwebuike as Grace. (Photos by Tereza Ma)
(Center) Hannah Dear as Junie was unbelievably funny and added real character to the book. Dear is a senior at St. Joseph and is involved in volleyball, SEARCH committee, St. Richard Faith and Life, youth choir and is employed of Lemuria in Jackson.

Fun times at St. Patrick school

MERIDIAN – William Skinner from Fire Department Station One visits with students. Pictured from left to right, Stephen Wilson (back), Macarena Frias (front), Star Cayer, Ellis Farmer, Elizabeth Crudup and teacher, John Harwell, Church Youth Director and religion teacher. (Photos by Celeste Saucier)
Police Department appreciation day! Fifth grader Laney Palmer, hands out the projects and letters of appreciation from other grade levels. Each grade level, Pre-K3 to sixth grade contributed to the project.
Pre-K4 students Avery Hook, Alden and Josiah Christian learn about how Squanto taught the Pilgrims how to plant corn and enjoy a healthy snack.

Turkey feast

GREENVILLE – Why do turkeys eat so little? Because they are always stuffed. Unfortunately, not all of us are turkeys and there are a number of people, both young and old, in the Greenville community who go throughout the day without anything to eat. Members of St. Joseph church youth group reached out to St. Vincent de Paul to see how they could help this holiday season. This young and charismatic group worked diligently to fill 300 food bags with stuffing mix, mushroom gravy mix, vegetables and a host of other tasty treats that were distributed to those in need for Thanksgiving. (Photo by Alyssa Ingram)

JACKSON – St. Richard school hosted a Thanksgiving feast for students and their relatives. Pictured on left is Chamblee Ezelle with her mom Shelley having great time as Father Nick Adam talks to parents in the background. (Photo by Tereza Ma)

Youth SEARCH to deepen relationship with Christ

GALLMAN – Youth gathered for a SEARCH retreat Nov. 22-24 at Camp Wesley Pines. SEARCH is a unique experience designed for juniors and seniors who have a strong desire to deepen their faith and relationship with Christ. Thirty-five “searchers” participated, coming from different parishes around the diocese. Each year the diocesan office of Youth Ministry has two SEARCH retreats, coordinated by Abbey Schuhmann and Ann and Jeff Cook. Thirty people, staffers and volunteers helped the searchers during their new experience of Christ. Among the volunteers were former searchers, there to serve and to help others to reach the fullness of spirituality. (left) Caroline Coffelt and Danielle Murphy, two adult volunteers welcomed searchers. (below) Searchers walk down a hill, eyes closed, during a “Trust Walk” exercise to learn how to rely on each other. (Photos by Berta Mexidor)

Let us be a beacon of justice and peace

Bishop Joseph R. Kopacz

By Bishop Joseph Kopacz
The Word of God in Advent overflows with a vision of justice and peace, hope and reconciliation, solidarity and community in order that time may be a foretaste of eternity. At the outset of this season of expectation and preparation last weekend on the first Sunday in Advent we proclaimed God’s dream for our world from the prophet Isaiah.

The following passage from sacred scripture was heard throughout the Catholic Church soon after Pope Francis spoke with great emotion at the memorials of Nagasaki and Hiroshima, the sites of the nuclear nightmares that marked the culmination of devastation at the end of World War II:

“This is what Isaiah, son of Amoz, saw concerning Judah and Jerusalem. In days to come, the mountain of the LORD’s house shall be established as the highest mountain and raised above the hills. All nations shall stream toward it; many peoples shall come and say: ‘Come, let us climb the LORD’s mountain, to the house of the God of Jacob, that he may instruct us in his ways, and we may walk in his paths.’ For from Zion shall go forth instruction, and the word of the LORD from Jerusalem. He shall judge between the nations, and impose terms on many peoples. They shall beat their swords into plowshares and their spears into pruning hooks; one nation shall not raise the sword against another, nor shall they train for war again. O’ house of Jacob, come, let us walk in the light of the Lord!”

At the memorials where the gates of hell blew open, Pope Francis stood in solidarity with the long line of Old Testament prophets, along with the popes of the modern and post-modern era, once more to cry out for justice and peace in the human community, Saint Pope John XXIII wrote Pacem in Terris in 1963 less than two decades from the end of World War II addressing, in part, the awful waste of resources in the maddening arms race, the voracious beast of the military-industrial complex of which President Dwight D. Eisenhower warned in the 1950s. On Oct. 4, 1965 Saint Pope Paul VI, the first pope to appear before the United Nations, spoke of the horrors of war and the absolute necessity of world peace. He pleaded, with deep emotion in his voice, “No more war! War never again!”

Two years later he penned Populorum Progressio, the Development of Peoples, that addressed the terrible toll that the development, deployment and use of weaponry took on the human family, draining away much need resources for development, as well as killing the human spirit. This Apostolic teaching called for the full development of each person and the whole person. (n.14)

Saint Pope John Paul II and Pope Benedict directly experienced the hell of World War II in Poland and Germany and often spoke out with prophetic zeal for the dignity of the human person, justice and peace. On the 50th Anniversary of Populorum Progressio in 2017 Pope Francis established the Dicastery for Integral Human Development, applying his passion to the vision of Isaiah cited above. Pope Francis loves the concept of integration and sees its urgent need in every dimension of life. Development cannot be restricted to material growth; it means integrating body and soul which finds its source in the Incarnation, the God-Man, Jesus Christ. Integral development gives glory to God and is in relationship with others. From the personal to the global our call is to integrate the peoples of the earth in a sustainable harmony. Solidarity and subsidiarity are at the heart of the social integration of the economy, finance, labor, culture, family life and religion in service of the web of life.

Pope Francis eloquently asserted that “human life is like an orchestra that sounds good if the different instruments are in accord and follow a score shared by all: person means relationship not individualism; it affirms inclusion, not exclusion, uniqueness with an inviolable dignity, rather than exploitation; freedom not coercion. Integral human development is the road of good that the human family is called to travel.”

In late November 2017 in Rome at an international symposium called: “Prospects for a World Free from Nuclear Weapons and for Integral Development” he reminded the participants that the integral disarmament called for by Saint Pope John XXIII in Pacem in Terris is yet to be accomplished. Bleak pessimism must give way to healthy realism Pope Francis stated, and cited the recent declaration of the United Nations in 2015 condemning nuclear weapons as an illegal means of warfare, joining the ranks of outlawed biological and chemical weapons. The catastrophic humanitarian and environmental effects would be unthinkable. The Holy Father pressed the point that the unrelenting arms race, nuclear and so called conventional, “divert resources away from the fight against poverty, the undertaking of educational, ecological and healthcare projects and the development of human rights. … International relations cannot be held captive to military force, mutual intimidation, and the parading of stockpiles of arms. … Progress that is both effective and inclusive can achieve the utopia of a world free of deadly instruments of aggression, contrary to the criticism of those who consider idealistic any process of dismantling arsenals.”

On the flight back from Japan, as for nuclear weapons, the pope reminded reporters after visiting Nagasaki and Hiroshima, “I said again that the use of nuclear weapons is immoral; this must go in the Catechism of the Catholic Church. And not only the use, but the possession.” The United States is the lone superpower at this point in humanity’s evolution and we have the potential to be a beacon of greater justice and peace who can lead the nations of the world on the path of integral disarmament toward integral human development, or in the longing of Isaiah, “come, let us walk in the light of the Lord!”