Liturgical Music in PIL

April 6, 2010 at 1:53 pm | Posted in Uncategorized | Leave a comment

CIRCULAR NO. 2010 – 08

26 February 2010



In its continuing response to the call of Vatican II for Liturgical Renewal and as a reply to the request of Parish Priests for proper training for music ministries, the Archdiocesan Liturgical Commission, Manila and the Paul VI Institute of Liturgy will hold a LITURGICAL MUSIC MODULE on May 24 – June 4, 2010 at the Paul VI Institute of Liturgy, Barrio San Jose, Malaybalay, Bukidnon.

The Liturgical Music Module has been designed to accommodate the different levels of musical inclination and skills of church people especially involved in and responsible for providing liturgical music in places of worship.

Each of the three modules will tackle topics ranging from Church Documents, to Fundamentals of Music, to Basic Musical Skills, to singing techniques and handling choir conducting by renowned professors in music and liturgy. For details of course description, please see attached leaflet.

A pre-registration should be made through email: or; text at 09209132069 or call us at 4043891. A fee of Php. 10,000.00 is required to cover board and lodging and module fee. Slots are limited and are on a first come, first serve basis.

We sincerely enjoin you to take advantage of this special opportunity to learn and understand more this aspect of our Christian worship. May we ask the Liturgical Directors of Diocesan Commissions to send out invitations to their respective dioceses to help in reaching interested participants.

For more information, please call (02) 4043891.

Yours in Christ,



Ministry for Liturgical Music

Noted by:



Archdiocesan Liturgical Commission, Manila



April 3, 2010 at 9:22 am | Posted in Uncategorized | Leave a comment

(Speech delivered at the launching of the Philippine Academy for Liturgical Research on March 8, 2010, at the Arzobispado de Manila.)

For twenty-five years Filipino liturgists, majority of who were trained at the Pontifical Liturgical Institute in Rome , have been sharing their expertise in the yearly update of the directors of diocesan liturgy commissions. Nearly the same liturgists have been generously offering assistance as lecturers at Paul VI Institute of Liturgy in Malaybalay since its establishment twenty years ago. I wish to recall that the institute was established in that last remaining portion of paradise in the Philippines through the inspired initiative and efforts of His Eminence Gaudencio Cardinal Rosales, who was then Bishop of Malaybalay.

When the Graduate School of Liturgy was instituted in San Beda College as an academic offshoot of the institute in Malaybalay, liturgists from the academe did not hesitate to collaborate in the scholarly formation of future liturgists in the Philippines and other parts of Asia . These academically trained liturgists also sustain the National Liturgy Conference, which is held yearly in Manila with the aim of promoting the liturgy of Vatican II, especially among lay leaders. Dome of the aforementioned liturgists are also active in the Asian Liturgy Forum that is hosted yearly by its nation members. Needless to say these liturgists are engaged as formators, professors, and directors of liturgy in their respective dioceses and communities.

In both the academe and pastoral ministry Filipino liturgists exhibit admirable dedication to the Church in the Philippines and loyalty to Vatican II’s program of liturgical renewal. Formed under the aegis of the Constitution on the Liturgy, they are faithful standard bearers of its principles and criteria of reform whose pivot is active participation.

However, as one can suspect, after graduation the majority of our academically trained liturgists have become absorbed in the task of formation. If they meet each other in conventions, they do not have the leisure to engage in academic discussion. If they meet each other in conventions, they do not have the leisure to engage in academic discussion. Teaching in theological schools encourages continuing research and study, but the burden of other obligations can limit the extent of their scholarly pursuit. Alas some have even shelved their thesis for which they had spent years of discipline research, perhaps with great personal sacrifice.

The Philippine Academy of Liturgical Research was organized to gather Filipino liturgists in order to provide them the much needed opportunity to be among themselves and to revive their academic fervor through scholarly exchange. Every year, for two days, they will share and discuss their thesis, particularly its methodology,  bibliography, and conclusions. Patient scholarly research, often accompanied by emotional stress and personal crisis, attended the writing of their thesis. But all that should be compensated by personal satisfaction of being able to offer to the Church and the academe the fruit of their labor. Their thesis should not gather dust in the shelves of their private libraries. They should not be consigned to oblivion.

The Academy has so far enlisted around thirty members from all over the country. I would like to believe that there are more whom we can still gather. These are Filipinos who are in possession of the academic degree of doctorate, licence, or master in liturgy. It might come across as an elite and exclusive group, but we do not have to apologize for it. Our Filipino liturgists deserve to have an Academy where they can deepen their love and service as trained liturgists through serious research work.

I am in debt of three liturgists that helped in the establishment of the Academy: Fr. Genaro Diwa, who benevolently accepted the position of president and convenor, Dean Josefina Manabat, and Fr. Virgilio Hernandez. I cannot adequately thank the Leitourgos of the Archdiocese of Manila, His Eminence Gaudencio Cardinal Rosales, for his support of the Academy.

Mabuhay Philippine Academy of Liturgical Research! Ad multos et proficuos annos!

That in all things God may be glorified.

Fr. Anscar J. Chupungco, OSB

Liturgy Conference

April 2, 2010 at 1:39 am | Posted in Conference, Formation | Leave a comment

CIRCULAR NO. 2010 – 02

18 January 2010



The Ministry for Liturgical Affairs, Manila and the Paul VI Institute of Liturgy, Malaybalay, Bukidnon, will hold the LITURGY CONFERENCE 2010 on the topic of LITURGICAL ENVIRONMENT on April 13 – 15, 2010, at the San Carlos Seminary Auditorium in Makati City.

The liturgical environment plays a vital role in the worship of the faithful. All the elements contained therein serve a specific purpose and are meant to contribute to the spirit of prayer and praise that are the essence of worship.

Yet often too these elements are not properly given attention or are even ignored. The Liturgy Conference 2010 on Liturgical Environment aims to give those involved in the liturgy especially the priests in charge of parishes, shrines and chapels, and their lay collaborators and assistant the proper orientation and understanding of what constitutes the liturgical environment.

His Eminence Gaudencio B. Cardinal Rosales will open the Conference on April 13 (Tuesday) while Fr. Anscar J. Chupungco, director of the Paul VI Institute of Liturgy will give the first talk on “What is Liturgical Environment?”  The full schedule of talks and speakers are listed in the enclosed brochure.

We enjoin you to take this opportunity to know more about the liturgical environment so that together with the faithful you may provide the perfect atmosphere for our celebration of the Eucharist and our highest prayers and praise to God, our Father.

A pre-registration should be made through email: for those who wish to avail of accommodations. A conference fee of Php 2,000 is asked of each participant. This includes lunch for the 3 day seminar.

For more information, please call (02) 4043891.

Yours in Christ,

Archdiocesan Liturgical Commission, Manila

Seminars on Liturgy

April 2, 2010 at 1:26 am | Posted in Formation, Formation of Clergy, Seminar | Leave a comment
July 13-15, 2010 – Sunday Celebrations in the Absence of a Priest:
A Review of Norms and Practices
Pre-register not later than June 20, 2010
Arrival of participants on July 12, 2010
Fee: Php 3,500.00

August 10-12, 2010 – Women in the Liturgy
Pre-register not later than July 15, 2010
Arrival of participants on August 9, 2010
Fee: Php 3,500.00

September 28-30, 2010 – Todos Los Santos
Pre-register not later than September 10, 2010
Arrival of participants on September 27, 2010
Fee: Php 3,500.00

On Simbang Gabi

November 3, 2009 at 1:37 am | Posted in Formation | Leave a comment

Theologically, the liturgical year is the celebration of the memory of Christ’s paschal mystery every week or Sunday and once a year during the Easter Triduum. It unfolds the mystery of Christ from his incarnation to his second coming. The liturgical constitution clearly defines as the theological content of the liturgical year the saving work of Christ, the mystery of redemption, the whole paschal mystery of Christ, which the Church celebrates every eighth day and in the course of the liturgical year, and proclaims during the feasts of the BVM and the saints.[1] From these conciliar texts we may say that the whole paschal mystery, which enfolds the whole mystery of Christ from his incarnation to Pentecost and his second coming, permeates the entire liturgical year. Thus, the paschal mystery of Christ serves as the axis around which revolves the liturgical year. All liturgical feasts, inclusive of those commemorating the various aspects of Christ’s life as Christmas and Easter, center on this same mystery.

Our Filipino celebrations of the liturgical year reflect forms of popular religiosity that have arisen and been accepted throughout the ages. They are a sure sign of the extent to which the faith has taken root in the hearts of our people and of its influence on the daily lives of the faithful. Regarded as a treasure of the Church, our popular pious exercises allow our people to express our faith and our relationship with God and Providence, with Our Lady and the Saints, with neighbors, with the dead, with creation and strengthens membership of the Church.[2] They are a testimony of the faith of the simple of heart, underlining the one or the other accent without pretending to embrace the whole content of the Christian faith. Our popular religiosity is a living reality in and of the Church; its source is the constant presence of the Spirit in ecclesial communities; its reference point, the mystery of Christ; its object, the glory of God and the salvation of man; and its historical moment, the joyous encounter of the work of evangelization and culture.[3] The Church, for her part, does “respect and foster the qualities and talents of the various races and nations. Anything in these people’s way of life which is not indissolubly bound up with superstition and error, she studies with sympathy, and, if possible, preserves intact. She sometimes even admits such things into the liturgy itself, provided they harmonize with its true and authentic spirit”.[4] If, on the one hand, popular religiosity must not take the place of liturgy, liturgy, on the other hand, does not eliminate the other forms of expressing the faith in Christ the Savior.[5] Likewise, it is important to recall that popular religiosity finds its natural crowning in liturgical celebration, toward which it has to be ideally oriented, even if habitually it does not flow into it.[6]

Our [Catholic] religious culture began with the coming of the Spanish missionaries. The Philippines as a former colony of Spain shares and preserves faithfully much of its colonizers’ religious traditions, putting on local color and character. For example, we have what the Spaniards called “Misa de Aguinaldo”, which we would call “Simbang Gabi” culminating with the “Panuluyan” held immediately before the Christmas Midnight Mass. This form of religiosity is still very much alive in our midst nowadays.

Whenever the “-ber” months of the year set in, for us Christmas is so close and for some it has in fact come. That is why everywhere you will hear Christmas carols being played and the Christmas spirit dominating the air. Everyone, not only children, begin to flock to malls and shopping centers to buy Christmas decors and ornaments to adorn their houses; these include Christmas trees, star-shaped lanterns (“parol”) and cribs (“belen”). The spirit is very much in contrast with the Advent liturgy, which, though its mood is one of joyful expectation, yet calls for restraint in the use of “Gloria”, musical instruments, ornamentations; the use of purple vestment reminds us also of exercising some restraints in our liturgical celebrations.

Every year, from December 16 to 24, parish churches and barangay chapels teem with people from all walks of life for a pious exercise that has become so popular among Filipino Catholics all over the world.[7] This form of popular piety is known as “Misa de Aguinaldo”, also called “Simbang Gabi”.[8] It is a novena of Masses in honor of the Blessed Virgin Mary, the Expectant Mother of God, and in preparation for the commemoration of the birth of our Savior.[9] This popular religious custom is considered among the oldest and the most venerable religious traditions in our country. In contrast to the sober character of the Advent liturgy, these Masses are festive in character and are said with special solemnity: the “Gloria” and, before, also “Credo” as well as Christmas carols, are sung even on the 3rd and 4th Sundays of Advent (but only during the Misa de Aguinaldo), white vestments are used even on Sunday, the church and sanctuary are festively decorated, and approved musical instruments are played.[10] Nowadays, if any of these days fall on Sunday, the Mass formularies and readings are those of Sunday.[11] The intention for the celebration of the “Misa de Aguinaldo” is: “pro constantia Indorum in fide et pro religionis conservatione in his partibus, quae causa gravissima sane et pubblica est; quippe maxima est ratio quae pro Religione militat”.[12] It is to be noted that, for our people, the celebration of the nativity of our Lord commences with these dawn Masses from December 16 onward.

From the historical perspective, the First Plenary Council of the Philippines, in 1953, applied for a papal indult under the following conditions: “On the nine days preceding the Nativity of our Lord, i.e., from December 16 to 24, the solemn votive Mass Rorate Coeli Desuper[13] is sung especially in parish and convent churches, but only once a day with great solemnity and with a big attendance of the faithful”.[14] With the promulgation of the 1960 Code of Rubrics, the Philippine Hierarchy, under its president Archbishop Julio Rosales of Cebu, wasted no time and decided to elevate in the same year to the Holy Father a suppliant letter “humbly asking that, in spite of the promulgation of the new Code of Rubrics, and for as long as the same grave reason, namely the conservation of the Faith [in the Philippines] continued, the Aguinaldo Masses be allowed to be sung for nine days preceding the Nativity”.[15] On 24 March 1961, the petition was granted for a period of five years. Until today, the Philippine Church continues to cling strongly to centuries-old tradition of celebrating the “Aguinaldo Masses”, with undiminished attendance and festive joy, for the same reasons adduced in ancient times, but with some changes and trends caused by the changing lifestyle and circumstances in our society. We refer to the time and places of their celebration. Some Masses are now being celebrated in the evening, and not only in churches and chapels, but also in malls and commercial centers.

Regarding the propriety of celebrating the “Aguinaldo Masses”, with all its elements, in the evening and even more than once in a parish church due to the great magnitude in number and massive attendance of people, let me share with you the following considerations:

1. In places where the “Misa de Aguinaldo” or “Simbang Gabi” begins on December 15 and is celebrated in the evening, which formulary are we going to use?

Since “Misa de Aguinaldo” or “Simbang Gabi” is a form of Filipino popular religiosity or popular devotion expressed not in novena of devotional prayers but in the liturgy, there is no reason why elements (“Gloria”, festive celebration, white vestment, et al.) of the “Simbang Gabi” may not be availed of. In fact, these “Misas de Aguinaldo” were tolerated since they were regarded as a popular devotion, not only in preparation for the celebration of the Lord’s nativity, but also in honor of the Blessed Mother.

There is only one restriction though: no anticipation of weekday Masses. For December 15, therefore, the Mass formulary (prayers and readings) proper to the day is to be used.

2. Could we anticipate the “Aguinaldo Masses” on weekdays?

We do not anticipate any Mass except Masses on Sundays, holy days of obligation, or solemnities which have their own Vigil Mass and Evening Prayer I. Therefore, Masses on ordinary days or week days are not anticipated. Hence, the formulary to be used for December 15 onward is the formulary (i.e., the texts of the prayers and readings) proper to the day.

3. Does the reason given with regard to the celebration of the “Aguinaldo Masses” in the Philippines, that is, for the perseverance of the nation in faith and the preservation of our holy religion in this part of the world, still hold? Is it still valid?

In the affirmative. There is also a school of thought which holds that if these Masses were celebrated at dawn to allow farmers to participate in these Masses before they go to work in the fields, there is no reason why the same could not be applied to people who have to leave their homes early in the morning for work in the offices, schools, etc.

4. Rubrics regarding “Aguinaldo Masses” at Dawn:

a.  For the Mass formulary, use the Common of the BVM in Advent (“Rorate Coeli Desuper”), Gloria, Advent Preface II [I], white vestments.

The Supplement to the Roman Sacramentary provides us with the Mass formulary (liturgical texts), both the texts of the prayers and the Scriptural readings, for ach day of the “Simbang Gabi”. It likewise says that, at these Masses, the “Gloria” is sung on the 3rd and 4th Sundays of Advent, white vestments are used even on Sunday, the church and sanctuary are festively decorated, and approved musical instruments are played, but only for the “Aguinaldo Mass” of that day.

b.  The CBCP has also approved to permanently assign to December 16 the readings for Friday of the Third Week of Advent: Is 56: 1-3, 6-8 and Jn 5: 33-36. On the other hand, the Ordo says that “in the spirit of the season, one may lawfully use in these Masses the Weekday Lectionary” (Roman Missal, General Guidelines 328).

5. Regarding celebrating more than one “Aguinaldo Mass” in a parish church especially in highly urbanized places (which do not have any other church or chapels to celebrate the said Mass) due to the magnitude in number of people attending or participating in the Mass which the church building may not be able to accommodate, there is no reason why this may not be allowed. It is to be noted that one of the considerations for the granting (to both Spain and the Philippines) of the indult to celebrate this Mass is the massive and undiminished attendance of people.

6. Christmas Liturgies in the Absence of a Priest: One of the impressive expressions of Filipino Catholic faith is the practice of novena Masses in honor of the Blessed Virgin Mary (Misa de Aguinaldo, Simbang Gabi, or Aguinaldo Masses) traditionally held at dawn from December 16 to 24. In order not to deprive the faithful who live far away from the parish church of the spiritual benefits derived from the practice of “Simbang Gabi”, the CBCP has found it opportune and legitimate to introduce, since 1997, “Christmas Liturgies in the Absence of a Priest”, similar to the “Sunday Assembly in the Absence of a Priest”. This rite is offered as a guide for the proper observance of such a celebration. It is, however, understood that the norms issued by the Holy See and the local Ordinary on the “Sunday Assembly in the Absence of a Priest apply in this Christmas liturgy with equal force. Likewise, the Philippine Bishops have also granted its seal of approval for the faithful to sing the Gloria on the Third and Fourth Sundays of Advent, but only during the “Simbang Gabi Masses and the “Christmas Celebrations in the Absence of a Priest”.

7. During the “Simbang Gabi” Masses and “Christmas Liturgies in the Absence of a Priest” may Christmas carols be sung?

In the affirmative, since for Filipinos Christmas begins not at the Midnight Mass of December 24, but at the start of the “Simbang Gabi”. The Alcina report likewise tells us that even Christmas carols were sung at the “Misa de Aguinaldo” in the Visayas and perhaps even in Manila where he had stayed for a total of four years during his ministry in the Philippines.

Prepared by:

Immaculate Conception Parish

Malvar, Batangas


[1] Cf. Sacrosanctum Concilium [SC] 102, 104, 106, and 107.

[2] Cf. Pontifical Council for Culture, Per una Pastorale de la Cultura (Citta Vaticana, 1999) 28.

[3] Cf. John Paul II, Homily given at the Shrine of the Virgin Mary of Zapopan (1979) 2.

[4] Cf. SC 37.

[5] Cf. Congregation for Divine Worship and Discipline of the Sacraments, Directory on Popular Piety and the Liturgy. Principles and Guidelines. Intervento del Card. Jorge A. Medina Estevez, II.

[6] Cf. John Paul II’s Message on 21 September 2001 at the Plenary Meeting of the Congregation for Divine Worship and Discipline of the Sacraments, nos. 4-5.

[7] For others, the novena of Masses is from December 15 to 23 due to the curfew enforced during Martial Law by the Marcos Government; the evening onward of December 24 is the celebration of Christmas. The period from December 15 to 23 continues to be retained by some pastors until today in order to respond to and accommodate the people’s clamor for Misa de Aguinaldo in their barangay chapels.

[8] Both in Spain and in the Philippines, these Masses “de Aguinaldo” were celebrated in the early hours of the morning. As early as the 17th century, they are said to be celebrated “summo mane” (= very early in the morning), “ad auroram” (= at dawn), and “antequam dies illuxerit” (= before daybreak). They are celebrated, both on weekdays and Sundays, and, like solemnities, festive and solemn elements like “Gloria” and “Credo” are sung.

[9] The liturgy frequently celebrates the Blessed Virgin Mary in an exemplary way during Advent to recall the women of the Old Testament who prefigured her, to exalt her faith ad humility to submit to God’s will and salvific plan, and to highlight her presence in the events of grace preceding the birth of Jesus.

[10] The Alcina report tells us that even Christmas carols were sung at the “Misa de Aguinaldo” in the Visayas and perhaps even in Manila where he had stayed for a total of four years during his ministry in the Philippines. Cf. C. Kobak, OFM and P. Fernandez, “Alcina’s Report on the Celebration of Feast in 17th Century Samar and Leyte” in Philippiniana Sacra, XVI, 46 (January-April, 1981), 134-137; also C. Kobak, “The Great Samar Leyte Bisayan Missionary of the 17th Century” in Philippiniana Sacra, XIII, 39 (September-December 1978). In collaboration with Pablo Fernandez, OP, and Lucio Gutierrez, OP, Cantius Kobak, OFM, published in its original Spanish with parallel English versions in Philippiniana Sacra (1978) a great part of Alcina’s “Historia de las Islas e Indios de Bisayas…1668”.

[11] Today, there is a question as to which formulary are we going to use in celebrating the “Aguinaldo Masses” on Sundays, beginning with the Saturday Evening Masses. The Supplement to the Roman Sacramentary says that “If any of these days fall on Sunday, the Mass formularies and readings are those of Sunday”.

[12] Tanslation: “for the perseverance of the natives in the faith and for the preservation of Religion in this part of the world; certainly a very weighty reason for the advancement of Religion”.

[13] The Mass formulary “Rorate Coeli Desuper” actually falls in the Tridentine Missal under the “Missae de S. Maria in Sabbato, I. Tempore Adventus” which may also be used as “Votive Mass in honor of the Blessed Virgin Mary”. In the present Missale Romanum, editio typica tertia, it is fund in the “Commune Beatae Mariae Virginis, II. Tempore Adventus”, which may also be used as “Votive Mass in honor of Blessed Virgin Mary”.

[14] Acta et Decreta Primi Concilii Plenarii Ins.  Phil., Manilae, 1953, n. 356; J. Ylla, OP, Indultos y Privilegios de Filipinas, UST Press, 1940, p. 24. For the rest of the other scheduled Masses during this period, Advent has to be observed in all its rigor.

The Second Plenary Council of the Philippines did not touch this papal gift or “aguinaldo” in view of the fact that the Congregation for Divine Worship and Discipline of the Sacraments would not allow even the Solemnity of the Immaculate Conception to take precedence over the Advent celebration when December 8 falls on a Sunday. The rationale for this is that Advent in its totality may not be violated, in much the same way as Lent is to be kept integral.

[15] Cf. Ibid., pp. 470-471.


November 3, 2009 at 1:29 am | Posted in Uncategorized | Leave a comment

We, the delegates to the 24th National Meeting of Diocesan Directors of Liturgy, met in Baguio City  from September 21-24, 2009 to discuss the pressing issue of “The Music of the Liturgical Year”.  The meeting was held under the generous auspices of the Most Rev. Carlito Cenzon, D.D., Bishop of the Diocese of Baguio.  We express profound gratitude to him and to his clergy and faithful.  We are pleased to share the outcome of our common study.

  1. The Constitution on Liturgy teaches that “sacred music is to be considered the more holy in proportion as it is more closely connected with the liturgical action, whether it adds delight to prayer, fosters unity of minds, or confers greater solemnity upon the sacred rites” (art. 112). The statement applies with equal force to the music that blends or integrates itself with the liturgical year.
  2. Each season of the liturgical year possesses distinct character and content.  By its lyrics, melody, rhythm, and use of musical instruments the music for the Mass should allow the faithful to enter into the spirit of each liturgical season. Thus, the assembly will readily associate the music with the corresponding season and by constant use assimilate its meaning and spirit. It is necessary to capture the distinctive character of each season, for example, the joyful anticipation of the season of Advent or the penitential mood of Lent.
  3. Recourse should be made to the legacy of Gregorian Chant especially in the Graduale Romanum as model for the music of the liturgical year.  We need to compile suitable vernacular music for the Ordinary of the Mass, in much the same way as the compilers of the Graduale Romanum had done. We refer to the greetings and responses, Kyrie, Gloria, Alleluia or gospel acclamation, Credo, Sanctus, memorial acclamation, the Great Amen, Lord’s Prayer, and Agnus Dei.  Likewise, the settings need to be classified according to the theme of each liturgical season.
  4. We strongly encourage composers to use the liturgical texts in the Sacramentary and Lectionary as lyrics for their compositions.  In accord with the Roman tradition, appropriate psalms may be used in an antiphonal manner as entrance, offertory, and communion songs.
  5. For the Ordinary of the Mass, composers should strictly follow the translation approved for liturgical use, taking utmost care that what is sung accords with the official text so that there will be uniformity in the recitation of basic Christian prayers like the Lord’s Prayer and Glory be.
  6. The quality of musical performance is highly valued in our cultural world.  There are occasions when the assembly should not be deprived of an uplifting experience of worship through exceptional musical performance like choral singing in some parts of the Mass according to the liturgical norms. This is based on the principle of progressive solemnity that distinguishes the seasons of the liturgical year and promises something that the assembly can look forward to when feasts like Christmas and Easter are celebrated.

As we share with the local Churches these conclusions of our meeting, we commit ourselves to promote in our country a musical liturgy that respects the character of the liturgical year, the artistic value of music, and the musical culture of the Filipino people.

That in all things God may be glorified.

NMDDL 2009

November 3, 2009 at 1:27 am | Posted in Conference | Leave a comment

The Diocese of Baguio hosted this year’s National Meeting of Diocesan Directors of Liturgy on the topic << Music in the Liturgical Year >>. It was attended by 264 delegates from all over the Philippines with over 60 of the country’s 87 dioceses represented.

The talks:
1. Music of the Liturgical Year by Rev. Fr. Anscar J. Chupungco, OSB
2. Music for Advent and Christmas by Rev. Fr. Leo Nilo Mangussad
3. Music for Lent and Holy Week by Dean Josefina Manabat, EdD, SLD
4. Music for Easter by Rev. Fr. Benildus Maramba, OSB
5. Music for Ordinary Time by Rev. Fr. Manoling Francisco, SJ
6. Music for Solemnities by Rev. Fr. Timoteo Ofrasio, SJ

The host Diocese treated the delegates to a tour of the city of Baguio and a very entertaining and participative cultural night on the last day of the meeting.

This year, the Episcopal Commission on Liturgy and the National Meeting of Diocesan Directors of Liturgy conferred a post-humus honor on the great composer of Filipino Sacred Music, Rev. Fr. Eduardo P. Hontiveros, SJ. The Sacrosanctum Concilium Award was given by the ECL through its Executive Secretary, Fr. Anscar to Fr. Honti. It was received by Fr. Manoling and Fr. Tim.

The week-long meeting ended with the drafting of this year’s STATEMENT.

Next year will be the 25th anniversary of the NMDDL and this will be hosted by the Archdiocese of Manila. It will be a moment for remembering and making present the 25 years of keeping the spirit of the liturgy alive in the Philippines.


October 6, 2009 at 1:10 pm | Posted in Formation | Leave a comment

Catholic Bishops’ Conference of the Philippines
(Paul VI Institute of Liturgy, Malaybalay City, 8700)

October 21, 2008

Secretary Episcopal Commission on the Dotrine of the Faith
470 Gen. Luna Street, Intramuros 1002 Manila

Dear Fr. Luis,

Greetings of peace!

On two occasions the Episcopal Commission in Liturgy discussed the movement to promote devotion to God the Father. The Commission is unanimous in commending the promoters for their zeal.

However, the Commission does not agree that there should be a liturgical feast in honor of God the Father. Needless to say the day chosen by the group, which is the group, which is the Feast of the Transfiguration, is not consonant with the Liturgical norms.

The reason why the Episcopal Commission on Liturgy opposes the institution of a liturgical feast is as follows. The Commission recognizes that the clamor for a liturgical feast in honor of God the Father is not new. In the early part of the 18th century Saint Cardinal Giuseppe Tomasi (+1713) whom liturgists remember fir compiling and editing several medieval missals dismissed the idea as something quite superfluous and not in keeping with the meaning of the liturgical year.

Everyday at Mass in the liturgy of the hours prayers are addressed to God the father. This is a continuing act of the Church to honor and praise him for his marvelous works in Christ. The Commission does not see the sense of instituting a day in the year to honor God the Father when the whole year belongs to him.

Furthermore, as the Constitution on the Liturgy (SC 102, 103, and 104) teaches, all liturgical feasts are the Christological: they are the anamnesis of Christ’s mystery, an anamnesis that the Church directs to God the Father. In the liturgy God the Father is the addressee of the Church’s prayer. As the Synod of Hippo in 393: “When we stand at the altar, let our prayers be always addressed to the Father.” In the Roman liturgy the Eucharistic Prayers and most of the collects, prayers over the gifts, and prayers after the communion are directed to the Father. Constantly we pray to the Father in the words Jesus taught us. Liturgical prayers speak to God the Father about his Son Jesus Christ.

The promoters of the movement argue that while there is a feast of the Holy Spirit, there is none to celebrate the Father. As a matter of fact however there is no feast of the Holy Spirit. Pentecost commemorates the day when Christ sent the Holy Spirit upon the Apostles. It is a Christological feast. The Paschal Mystery culminates in the mystery of Pentecost. The so-called “Mass of the Holy Spirit” is about the work of Christ accomplished in the Holy Spirit. The Latin title of the Mass allows no equivocation: Misa de Spiritu Sancto, not Misa Spiritus Sancti. Analogously we note that the Lain for Masses in honor of the Blessed Virgin Mary carry the title Missa de Beata Virgine Maria, not Missa BeataeVirginis Mariae.

The Episcopal Commission on Liturgy does not see any convincing reason, theologically and liturgically, why a liturgical feast should now make God the Father the object of its anamnesis. However, the Commission supports the movement’s pastoral efforts to make God the father better known and loved by the faithful.

With every good wish, I am

Yours truly,
Anscar J. Chupungco, OSB

13th Asian Liturgy Forum – Statement

September 25, 2009 at 12:41 pm | Posted in Uncategorized | Leave a comment


A s I a n   L i t u r g y   F o r u m (ALF)
South-East Asian Region,
September 16-20, 2009
Bahay Pari, San Carlos Pastoral Formation Complex, Edsa, Makati City

We, the delegates to the 13th Asian Liturgy Forum of South-East Asia, met from September 16-19, 2009 to discuss the timely and urgent topic of Liturgical Year and Inculturation.  The meeting was held in Bahay-Pari of San Carlos Pastoral Formation Complex, Makati City, Philippines, under the auspices of His Eminence Gaudencio B. Cardinal Rosales, Archbishop of Manila to whom we express profound gratitude.  The delegates to the meeting came from Brunei, Cambodia, Indonesia, Malaysia, Philippines, Singapore, Taiwan, and Thailand. We are now pleased to share the result of our three-day meeting.

  1. The history of the liturgical year shows that the calendar of feasts has been constantly adjusting itself to political, cultural, and religious environment of local Churches.  This should serve as a guiding principle in our work of inculturating the liturgical year.
  2. We note that inculturation normally takes place within the framework of approved liturgical books, whereby the substantial unity of the Roman Rite is preserved.  Hence, the inculturation of the liturgical calendar does not result in a totally new calendar that is an alternative to the typical edition of the Roman Rite.
  3. However, we acknowledge that inculturation might not always be sufficient to address certain local needs.  We would not preclude the creation of particular liturgical calendars while retaining the register of feasts of the Roman Rite.
  4. Roman traditional liturgical symbols may need to be adjusted in accord with the seasons of the year in the local Church.  This would be applicable, for example, to liturgical feasts like Christmas and Easter whose original symbols do not correspond to existing seasons of the year in a particular Church.
  5. Inspired by liturgical history, we recognize the role of local cultural and social traditions in the institution of some liturgical feasts like the Chair of St. Peter in Rome, which originated in the ancestral feast of ancient Rome called parentalia.  In accord with liturgical norms, local Churches could institute feasts derived from their traditional and other established practices.
  6. Likewise, the cycle of human work has shaped some liturgical celebrations like Rogation and Ember days.  We believe that in the industrial world marked by the rhythm of work and rest, production and consumption, and strikes and negotiations, the Church should similarly establish pertinent liturgical feasts.
  7. In regions where popular pious exercises abound and continue to be meaningful to the faithful the liturgical calendar can be enriched by the integration of popular religious practices with the liturgical feasts.
  8. Sometimes political situations have left their mark on the liturgical calendar as witnessed by the institution of the feasts of Christ the King and St. Joseph the Worker.  Local Churches may propose similar feasts to accompany the faithful across political systems.

In conclusion, given that time is relative, that situations are provisional, and that culture and traditions are in constant evolution, the Church should continue to revise, reinvent, and create liturgical feasts that meet the actual needs of the faithful.

That in all things God may be glorified.

13th Asian Liturgy Forum

September 19, 2009 at 3:31 am | Posted in Conference, Meeting | Leave a comment

The Archdiocese of Manila hosts the 13th Asian Liturgy Forum South-East Asian Region  which opens on Thursday, September 17, 2009 at the Bahay Pari, San Carlos Formation Complex, Edsa, Makati City. The meeting will be held until September 20. The theme for the 13th ALF is “Liturgical Year and Inculturation.”

The delegates will have vespers with Manila Archbishop Gaudencio B. Cardinal Rosales on September 16 at the Bahay Pari chapel, after which he welcomes them at dinner. Fr. Anscar Chupungco, OSB, ALF Executive Director and Director of the Paul VI Institute of Liturgy in Malaybalay, Bukidnon, will give the opening conference on the theme on Sept. 17. This will be followed by reports from various country representatives.

Some 50 delegates from Cambodia, Indonesia, Malaysia, Philippines, Singapore, Thailand and Vietnam are attending. There will also be observers from Australia and Taiwan. The ALF is expected to release a statement on the theme which it hopes will be of help to the National Commissions of the countries in the South-East Asian Region.

Next Page »

Create a free website or blog at
Entries and comments feeds.