What is this tradition of "Posada?"

What is this tradition of Posadas? 
The editor of Detroit’s SW Vicariate newsletter 
asked me to write something about it
and then time just went creeping by. 
I never actually wrote anything. 
Sorry, Todd. 
I really did mean to write up something.


But now, well, 
the choir will host the Posada tomorrow night 
and the event is on my mind. 
I suppose late is better than never. 
And, at the very least, 
Todd will have the basis for an article 
for next year’s Vicariate Newsletter.


Before I explain what a Posada is, however, 
I think we must first define/describe Popular Regiosity.
For the fact is, Popular Regiousity (or popular piety) 
is one of the greatest tools for evangelization there is.


Popular Religiousity is an adaption of culture to worship. 
The faithful attempt to hold on to culture, 
to tradition, to language through faith. 
Rosaries and novenas are good examples of this. 
What the faithful do is take those items 
of the Roman Catholic Church 
that have fostered the faith 
and create an “interior liturgy.” 
This interior liturgy encompasses 
and embraces their art and their music,
their language and their culture, 
and of course, their faith.


And now, before I continue, 
I guess I should define liturgy. 
Literally, 
liturgy comes from the Greek word “Leitourgia.” 
That, in turn, comes from two Greek words: Laos Ergon. 
To put it simply, it is the work of the people. 
It is a work all of the people must do 
and a work all of the people will benefit from. 
I won’t go too much further than that here 
as the goal of this blog entry is to define/describe Posada. 
And while Posada is not a formal liturgy of the church, 
it is liturgical in nature 
as it is a prayerful work of the people 
which, in turn, helps to build up the Kingdom of God.


Posada is not formal liturgy, 
but a good example of Popular Religiousity. 
The beautiful tradition of the Posada 
dates back to the sixteenth century. 
St. Ignatius of Loyola 
suggested that prayers be said on nine successive days. 
In 1580, 
St. John of the Cross 
made a religious pageant out of the proceedings, 
which were later introduced to Mexico 
by Spanish missionaries.
Eventually, 
the Posada tradition left the church building 
and was held in private homes.


Scripture, prayer, and song all form part of the Posada. 
A rosary may be prayed 
or sometimes there is a Pastorela 
in conjunction with the Posada. 

OK. 
Now another defnition/description is needed here. 
A Pastorela is a creative play, 
a drama of the Nativity. 
But more than just a re-enacting 
of what took place in Bethlehem, 
a Pastorela tries to show the struggles
between good and evil. 
It shows the journey the shepherds made, 
the journey that we make. 
A Pastorela is the story of trials and tribulations; 
of those (the shepherds) who originally went seeking Christ,
but ours as well. 
So you see, 
it doesn’t always take place like a traditional Christmas story. 
Those who sponsor a Pastorela 
may decide to make the script more contemporary, 
more creative. 
It’s part play and part ritual: Popular Religiosity. 
Anyhow, 
a Pastorela may very well be incorporated 
into and with a Posada.


The Posada is a novena 
and the novena begins on December 16 
and culminates with the celebration 
of the incarnation of our Lord on La Noche Buena 
(literally, The Good Night - Christmas Eve).


Since the Posada is an oral tradition, 
it varies from one location to the next. 
Some communities pray and sing 
with a nativity scene as the focal point. 
Some communities literally go from house to house 
in their neighborhoods - some even with a live burro! 
Some assume the roles of the innkeepers and of Mary and Joseph. Some are “dentro” (inside). 
Some are “fuera” (outside).


The Posada is more
than the reenacting of the Gospel stories 
of Mary and Joseph seeking lodging 
(Posada means lodging). 
La Posada, 
as popular religiosity, is an interior liturgy. 
La Posada makes us owners of the nativity story. 

What do you feel when you listen to the story 
of Mary and Joseph seeking and not finding lodging? 
Do you recall a time in your life 
when you were “outside?”
Who accepted you in the end? 
Do you know someone
- a friend, a co-worker, a classmate - 
that is outside of the group? 
What can we do to bring that person in? 
Mary and Joseph are knocking at your door today. 
How will you respond? 
Will you let them into your household? 
Will you turn them away? 
What do you tell Mary 
when she asks for a place in your heart to rest
- a place for Christ to be born? 
Do you let her in?


Without getting too political here 
I can say that the topic of immigration 
makes Posada all the more heart-wrenching. 
Who is permitted to stay in this country? 
Who must leave? 
Who is an outsider?
Dad and the kids can stay 
but mom must leave. 
Mom and dad must leave 
but the children can stay. 
Yes, 
a Posada can really bring home 
the idea of being “in” or of being “out.”


The great journey of La Posada continues - 
from the City of David some two thousand years go 
to 16th century Europe 
to an infant Mexico 
and into our hearts today. 
When the event comes into our hearts 
we create the interior liturgy. . . .


. . . .And there is still much work to do.

Faith on the Edge - Reflections on the Christmas Season

“Faith on the Edge.”
That’s the title of a book
Written by one of my favorite theologians,
Leonardo Boff.
Faith on the Edge:
Religion and Marginalized Existence.

I can’t help it.
Leonardo Boff writes
As if he accompanied me in my ministry,
In my day-to-day life.

I know, I know.
He was the one silenced by
The then Cardinal Ratzinger.
To tell the truth,
I think that’s one of the things
That has made Boff so brilliant.
Tell someone “they can’t”
And they do it (whatever “it” may be)
Much more superbly.

Anyhow,
My Advent reading this year
Included a reread of “Faith on the Edge.”
Then,
I spent Christmas in the inner city.

Boff writes:
“A point of view
is the view from a point.
Change the point
And you change the view.
There are various social loci
(commitments and practices),
and each affords
(and blocks out)
various views of reality. . .
. . .In the center
things are softer.
On the periphery
Things scream at you.
In the center,
Mechanisms of exploitation
Are invisible.
On the margins
You can see them
With the naked eye . .”
(Faith on the Edge, p. 40)

In the center
We tell a quaint little story
of Mary and Joseph
Seeking lodging.
On the margins,
We not only reenact the Gospel passage
With the Posada,
We live it, quite literally,
With fear of INS
Being in the parking lot
Across the street from the church
On Christmas Eve.
Yes, my dear friend, Leonardo,
On the margins you can see them,
These mechanisms of exploitation,
With the naked eye.

In the center
We use a doll for the Baby Jesus.
A doll:
Silent, predictable, passive.
This is, in no way, a criticism.
This is simply an observation.
The center uses a doll for the Christ child.
On the margins
We, quite literally,
Venerate the Christ child.
On the margins
We kiss the child of the nativity
(The baby Jesus from the church’s nativity),
that child who was born in a homeless shelter.
On the margins
We embrace the child
who would later become a refugee.
On the margins
We bless the child
Who would later be condemned
Simply because
nothing good comes from Galilee.

In the center
We sometimes behave as if
Writing a check will make things happen.
While our checks may buy Christmas poinsettias
To adorn our churches,
The check will not water them or tend to them.
On the margins
We sometimes have a better understanding
Of Laos ergon (the work of the people),
Picking up a broom

because petals are dropping to the floor
Or watering the flowers

simply because they need watering,
Not waiting to be asked for help,
Not waiting to be invited to participate,
But doing the work
Because the work needs to be done.

In the center
Our children’s participation in the liturgy
Must compete
With basketball, pom, dance, etc.
On the margins
It’s really not Christmas
Until and unless our children get involved.

And what is “Holy Family?”
In the center,
We favor the shorter version of the Gospel
And omit the section in brackets.
On the margins,
The elderly woman,
The prophetess named Anna,
Is not optional
but integral to the story being told,
to our story being told.

In the center
Epiphany means
We add three kings to the nativity set.
On the margins
Epiphany means all are welcome,
Even if we come from other lands,
Even if we speak differently,
Dress differently,
Worship differently.
In the center
We focus on
Gold, frankincense and myrrh.
On the margins
We understand that the magi
Made a long, arduous and necessary journey.
And we totally understand
Why the magi had to go home
By another route.
In the center
We will bless our doorways
With the initials of the three kings.
On the margins
We understand
What it means
When that same door remains closed.

In a later chapter
Boff writes of the two eyes of theology
(theologia ante et retro oculata),
One before and one after.
While writing this blog entry
I thought that my faith seeks understanding
With both eyes on the present,
With one eye on the center
And the other in the margins.
But after careful reflection
I realize that this is not the case.
The center,
It seems to me,
Tries hard to conserve truth
With an eye on the past.
And the margins
Celebrate truth
With an eye on the present.

The Good News
Is always alive, active.
The Gospels aren’t just historic documents,
They are living.
Theology seeks to understand
And this makes the Gospel
Alive and vibrant.
The Gospel
Isn’t either/or:
Either Historic
Or
Living.
They Gospels are both/and:
Historic and Living.

The Church, too,
Is both Her Center
And Her Margins.

Theologia Ante Et Retro Oculata
Thank you to the Little Lamb of Christmas,
For now I see.

I remain ever grateful
To the Merciful One
Who grants me the opportunity
To walk steadfastly
Between and within both worlds.

. . and yet. . .
because I see
and because I walk easily
between and within both realities
(the center and the margins)

I also see the challenges before me. . .

- - - - - - - - - - - - - - - - - - - - - - - - -

About the photo:

My Nativity set

Made in Mexico of Corn Husks

About the book:

Faith on The Edge

Religion and Marginalized Existence

by

Leonardo Boff, O.F.M.

Translated by

Robert R. Barr

Harper & Row, Publishers, San Francisco