The website of the Archdiocese of Manila has posted the following statement made on September 16, 2010 by the assembled diocesan directors of liturgy of the Philippines. Take note of the references to the "Tridentine" Mass, which is clearly seen as a threat.
It can scarcely be a coincidence that this statement came out on the website of the Archdiocese of Manila around the third anniversary of Summorum Pontificum.
The annual national meetings of diocesan directors of liturgy in the Philippines are led by the Chairman and Executive Secretary of the Commission on Liturgy of the Catholic Bishops' Conference of the Philippines. The current Chairman is Archbishop Romulo Valles of Zamboanga, the Executive Secretary is Fr. Genaro Diwa, all under the influence of the long-time Executive Secretary of the same Commission, Fr. Anscar Chupungco OSB.
The annual national meetings of diocesan directors of liturgy in the Philippines are led by the Chairman and Executive Secretary of the Commission on Liturgy of the Catholic Bishops' Conference of the Philippines. The current Chairman is Archbishop Romulo Valles of Zamboanga, the Executive Secretary is Fr. Genaro Diwa, all under the influence of the long-time Executive Secretary of the same Commission, Fr. Anscar Chupungco OSB.
NATIONAL MEETING OF DIOCESAN DIRECTORS OF LITURGY
SILVER JUBILEE STATEMENT
September 13-16, 2010
Manila
Peace!
SILVER JUBILEE STATEMENT
September 13-16, 2010
Manila
Peace!
We, the delegates to the 25th National Meeting of Diocesan Directors of Liturgy (NMDDL), raise our hearts and voices in thanksgiving to Jesus Christ, the Leitourgos of divine worship. For twenty-five years, NMDDL has been a consistent instrument of the continuing liturgical formation of diocesan directors of liturgy. It has created closer ties among the directors and has promoted better coordination between the Episcopal Commission on Liturgy and the diocesan commissions in the implementation of the liturgical reform of Vatican II.
As we look back with gratitude at what NMDDL has accomplished, we look forward to what remains to be done so that the liturgy will become more vibrantly the source and summit of the Church’s life in the Philippines. Hence, we recommend attention in the future meetings to topics like the following:
1. The Use of the Vernacular. While we respect the option to use Latin and celebrate the Tridentine liturgy, we uphold the use of the vernacular in our parishes and communities and recommend translations that faithfully reflect both the spiritual doctrine of the texts and the linguistic patterns of our vernacular languages. (A not-so-subtle jab at Liturgiam Authenticam. Also, the "respect" for Latin and for the TLM has been practically nonexistent on the ground. CAP.)
2. Spirituality of Liturgy. Active participation is one of the many blessings Vatican II has bestowed on our parishes and communities. We wish to remind ourselves, however, that active participation should lead to deeper spiritual encounter with Christ and the Church. Hence our liturgical celebrations should foster the necessary environment of prayer and awe in the presence of the divine mysteries, excluding those expressions that trivialize the sacred celebration.
3. Liturgical Inculturation. The interest in recent times to revive the Tridentine Liturgy should not draw the attention, especially of the Church leaders, from the unfinished agenda of liturgical inculturation. We are of the persuasion that liturgical renewal, as envisioned by the Constitution on Liturgy of Vatican II, entails liturgical inculturation and that our rich cultural heritage has much to offer to make the Roman liturgy truly Filipino.
4. Liturgical Studies. Sound tradition and legitimate progress are key phrases that express the program of liturgical reform. It is consequently necessary to study the history and theology of the liturgy, be familiar with culture, and be imbued with liturgical spirituality and pastoral zeal for the Church. We, therefore, recommend that those involved in liturgy, particularly the clergy, should be sent by their bishops or superiors to enroll in academic institutions that specialize in liturgical studies
5. Lay Ministers. Our parishes and communities are blessed with numerous and worthy lay liturgical ministers. However, some dioceses in the Philippines still reserve to male persons ministries like serving at the altar and leading Sunday celebrations in the absence of a priest. We believe that we should encourage the ministry of women where it is allowed by universal law. (This is an about-face from the position enunciated only last year by Cardinal Rosales for the Archdiocese of Manila, in favor of having only males as altar servers. Although altar girls are allowed in the Philippines, the majority of parishes still do not have them.)
6. Liturgy Newsletter. Part of continuing liturgical formation of diocesan directors and their collaborators is liturgical information. We request the Episcopal Commission on Liturgy to publish and disseminate regularly through newsletter, in print or by electronic media, recent liturgical norms, guidelines, and other pertinent information on the liturgy.
As we celebrate the 25th anniversary of NMDDL, we recall the visionary initiative of Archbishop Jesus Dosado who, together with Fr. Camilo Marivoet, CICM, and Fr. James Meehan, SJ, established and promoted the annual meeting. We are in their debt. Likewise, we remember with gratitude the dioceses that have generously hosted NMDDL and the speakers that shared their liturgical expertise with us. Lastly, we thank His Eminence Gaudencio B. Cardinal Rosales of the Archdiocese of Manila for hosting NMDDL at this significant year of its existence.
That in all things God may be glorified! (which helps us to identify Anscar Chupungco OSB as the author of this piece.)
To put this statement in perspective: in the entire Philippines, which has 70-75 million Catholics served by around 9,000 priests and nearly 3,000 parishes, there are only ELEVEN locations under diocesan auspices where every-Sunday Traditional Latin Masses are available. (To be exact, there are 14 such Masses distributed among the 11 locations, which are scattered among 2 archdioceses and 7 dioceses.) Of the locations, only two are parish churches, another is a seminary chapel, while yet another is a small chapel inside a cathedral compound. Some of the rest are not easily accessible to the average churchgoer. As for the Latin Novus Ordo, I am not aware of a single parish or cathedral in the country where there is a regularly scheduled (at least monthly) Sunday Latin Novus Ordo (although there is at least one cathedral where the Eucharistic Prayer is regularly said in Latin). And yet the Philippine liturgical establishment apparently feels that these Masses are enough of a threat so as to justify a call to arms about "upholding the vernacular" and continuing the agenda of inculturation...
