Liturgy for the People

Response to Article in Varsitarian

2009-07-02T02:46:00.000-07:00

This is in response to the article "Bringing Back the Latin Mass" that is published in your 30 June 2009 issue where there is a statement there from Fr. Isidro Rodriguez that the Latin Mass has been used for almost 15 centuries. It must be clarified that although Latin was used since the 4th century, the rite of the Mass as celebrated from the 4th up to the 8th century, that is considered the Classical Roman Liturgy, is not the same as the Tridentine Mass. Evidence in the earliest Roman Ordines of the time indicate a participative celebration wherein the presider (priest) is intelligible to the people (Latin was lingua franca) and is in dialogue with them during the celebration, whereas the Latin Mass that is being 'revived' is the Tridentine Mass which is basically a crystallization of the various eucharistic practices as of the Council of Trent, wherein the change of focus of theology has caused the mystery of God to be solely the business of the priest. The Tridentine Rite is technically speaking only around 400 years old - that is why it's Tridentine, it is from Trent. The Mass that Traditionalists call "Novus Ordo" is much closer to the pristine rite of the fathers of the Church. Moreover, the Latin Mass during the first millenium could not claim universal use because there was no central liturgical commission before the Council of Trent and each Diocese or region would have its own form of celebration. It is a fallacy to think that the Latin Mass was used everywhere. To prove this, there exists in the Churches in communion with Rome such rich forms of worship as the Visigothic/Mozarabic Rite (Spain), Gallican Rite (France/Germany), Ambrosian Rite (Milan), which the Tridentine Rite practically wiped out. And the Eastern Church have their own Rites (Byzantine, Coptic, etc). For our liturgical and sacramental celebrations to bear fruit among the Christian faithful, it is necessary to understand the language used to glorify God and sanctify humankind. Although we cannot fully grasp the entire Mystery of God, there's nothing wrong with understanding him in a language that more people use. You should have asked a real expert. One of the former presidents of the Pontifical Institute of Liturgy in Rome is Filipino and he's now back living here in the Philippines. Fr. Anscar Chupungco OSB was former rector of San Beda and he is editor of the Handbook for Liturgical Studies, the textbook on the subject used all over the world.

Yes, Father, I am working on it.

2009-03-08T00:41:00.000-08:00

from Anscar Chupungco

to jeff velasco

date Sun, Mar 8, 2009 at 3:53 PM

subject Re: Thank you Jeff.

mailed-by gmail.com

hide details 3:53 PM (4 hours ago)

Wow, that's an interesting job. I hope though that you'll have time to finish your thesis. I should like to think that you're a liturgist over and above being a tourist guide. Let's move. I know you can make it. See you next Liturgy Conference.

Pabasa Schedule

2009-03-03T01:04:00.000-08:00

Holy Monday (6 April 2009)

Basketball Court

Oras Zone Ministry Organization

12 mn – 2 am 10 Greeters and Collectors

2 am – 4 am 1 CFC

4 am – 6 am 3 SSDM Livelihood ME

6 am – 8 am 8 MBG, Lectors

8 am – 10 am 2 Catechists, Altar Servers CWL

10 am – 12 n 4 and 7 Visual Aid DMI/KofC/AP/Familia

12 n – 2 pm 6 and 10 SSDM Health, EMHC

2 pm – 4 pm 9 SSDM Tulay Buhay Confraternity

4 pm – 6 pm 5 PYM Legion of Mary / Holy Face

OLPH Proj 8 - Lent 2009

2009-03-03T00:59:00.000-08:00

LENT

1. RITE OF CHRISTIAN INITIATION FOR ADULTS

Layunin: Ihanda ang mga nais maging kaanib ng Simbahang Katoliko na ipagdiwang at tanggapin ang mga sakramento ng pag-anib sa Sambayanang Kristiyano

Description: Binubuo ang prosesong ito ng mga ritual ng pag-anib, katekesis at paghuhubog ng diwa na naghahanda sa mga katekumeno na tanggapin ang mga sakramento ng binyag, kumpil at eukaristiya.

Kalahok: Catechetical Ministry at Worship Coordinator

Mga gagamitin: Catechetical modules at Ordo Initiationis Christianae Adultorum

Araw at Oras: Mula Enero hanggang Abril (on-going)

2. AREA MASSES AND STATIONS OF THE CROSS

Layunin: 1. Misa - Ihanda ang nasa bawat area para sa pagdiriwang ng Triduo ng Paskuwa

2. Daan ng Krus – Pagkakataon para sa higit na pananalangin at sa pagbuo ng pamayanan sa pamamagitan ng pagdarasal at pakikiisa sa paglalakbay ni Hesus sa kalbaryo

Description: Misa sa Area at Daan ng Krus sa mga kalyeng sakop sa nasabing area

Kalahok: Servers, Lectors, EMHCs, Greeters, Music Kalahok must schedule ministers for each Mass

Servers carrying the cross and 2 torches

BEC zone coordinators must assign houses

Zone residents lead the prayers

Mga gagamitin: Mass Kit, Via Crucis Prayer Guides, Cross and Torches

Araw at Oras: Scheduled by Zone Coordinators (refer to schedule)

3. STATIONS OF THE CROSS IN THE CHURCH

Layunin: Para ang mga nagsimba sa simbahan ay magkaroon din ng pagkakataong makapag-Daan ng Krus

Description: Daan ng Krus sa loob ng Simbahan

Kalahok: Servers

Lectors or Volunteers to lead the praying of the Stations

Mga gagamitin: Via Crucis Prayer Guides

Araw at Oras: Every Friday (after the Mass)

4. PENITENTIAL SERVICES (KUMPISALANG BAYAN)

Layunin: Pagkakataon upang magkaroon ng mas makahulugang pagdiriwang ng pakikipagkasundo

Description: Pagdiriwang ng Salita ng Diyos na may pagninilay at pagsusuri ng budhi

Mga gagamitin: Rite

a. PENITENTIAL SERVICE FOR CHILDREN

Kalahok: Servers

Catechists

Confessor

Araw at Oras: March 31 | 3 pm

Lugar: Formation Room

b. PENITENTIAL SERVICE FOR YOUNG PEOPLE

Kalahok: Volunteers from UST

PYM

Confessor

Araw at Oras: March 14 | 7:30 pm

Lugar: Formation Room

c. PARISHIONERS

Kalahok: Confessors

Lectors (2)

Worship Coordinator

Araw at Oras: March 28 | 5 pm

Lugar: Simbahan

d. PARISHIONERS

Kalahok: Confessors

Lectors (2)

Worship Coordinator

Araw at Oras: April 8 | 7:00 pm

Lugar: Simbahan

5. FORMATION ON HOLY WEEK AND THE EASTER TRIDUUM

Layunin: Ihanda ang mga lingkod (Kalahok) at mga parokyano para sa pagdiriwang ng Mahal na Araw at Triduo ng Paskuwa sa pamamagitan sa pamamagitan ng paghuhubog upang higit na maintindihan ng mga tao ang mga pagdiriwang

Description: Isang talk ukol sa Holy Week at Easter Triduum

Kalahok: Worship Ministries, Parishioners

Mga gagamitin: Laptop, LCD Projector

Araw at Oras: March 28 | 7:30 pm

HOLY WEEK

6. HOLY WEEK AND TRIDUUM PRACTICES

Description: Pagsasanay sa mga gagawin at magaganap para sa Huwebes Santo hanggang Sabado de Gloria

Kalahok: Lahat ng Worship Ministries, Ministers assigned

Mga gagamitin: Lahat ng gagamitin para sa mga pagdiriwang

Araw at Oras: Huwebes Santo | 11 am

Biyernes Santo | 10 am

Sabado de Gloria | 3 pm

7. PALM SUNDAY OF THE LORD’S PASSION

Description: Paggunita at pagdiriwang ng pagpapakasakit at kamatayan ng Panginoon pati ang kanyang maringal na pagpasok sa Jerusalem

Kalahok: Lahat ng Worship Ministries

Mga gagamitin: Palaspas at lahat ng kailangan sa Misa

Araw at Oras: April 5 | Sunday Schedule

* Principal Mass: 8 am (Solemn Procession)

8:30 am (Mass)

Kalahok: Mga batang aawit ng Hosanna

Mga maghahanda ng 3 kubol

Mga apostoles

Lahat ng Worship Ministries

8. PABASA

Description: Pagdarasal ng Pasyon

Kalahok: Zones, Ministries, CBO, Lahat ng Parokyano - may schedule

Mga gagamitin: Kopya ng Pasyon, Lugar ng Pagbasa, Pakain

Araw at Oras: Lunes Santo

Lugar: Basketball court

9. CHRISM MASS

Description: Pagdiriwang ng Misa kung saan gagawing banal ang mga langis na ginagamit sa mga sakramento, at kung saan nagsasariwa ng mga pangako ng ordinasyon ang kaparian ng Diosesis

Kalahok: Diocese of Cubao

Araw at Oras: Huwebes Santo | 7 am

EASTER TRIDUUM

Ang Easter Triduum ang pinakamahalaga at pinaka-solemn na pagdiriwang sa buong liturgical year. Pinagdiriwang dito ang misteryo ng ating kaligtasan – ang Paschal Mystery (Passion, Death and Resurrection). Dapat makibahagi ang lahat sa lahat ng gagawin sa mga araw na ito dahil dito nagaganap ang kaligtasan.

10.  EVENING MASS OF THE LORD’S SUPPER

Description: Pagsisimula ng Triduo; pagdiriwang na kung saan ginugunita ang pagtatatag ng Eukaristiya at Banal na Orden, at ang pagbibigay ng dakilang utos ng pag-ibig; dito nagaganap ang ritwal na paghuhugas ng paa; susundan ito ng Celebration of the Lord’s Passion

Kalahok: Lahat

Note: Pakikinabangan ang Katawan at Dugo ni Kristo

Araw at Oras: Huwebes Santo | 6 pm (hindi 5pm para madilim na kasi nga hapunan)

Lugar: Basketball Court

11. VIGIL BEFORE THE BLESSED SACRAMENT

Description: Pagdarasal sa harap ng Banal na Sakramento hanggang 12 mn

Kalahok: Mga grupong i-aassign o mag-vo-volunteer (sumangguni sa schedule)

Mga gagamitin: Prayer Guides

Araw at Oras: Huwebes Santo 8 pm – 12 mn

Lugar: Simbahan

12. SUPPER

Description: Kakain ang mga pari at mga apostoles ng simpleng hapunan

Kalahok: Mga Pari, mga apostoles at mga naglingkod sa Misa

Mga gagamitin: Pahapunan c/o Fr. Nelson (hehe)

Araw at Oras: Huwebes Santo | 8 pm

13. GOOD FRIDAY MORNING PRAYER

Description: Panalangin ng Kristiyano sa Umaga (Liturgy of the Hours – Lauds)

Kalahok: Lahat

Paring Tagapamuno

Servers para sa Solemn Celebration

Mga gagamitin: Prayer Guides

Araw at Oras: Biyernes Santo | 7 am

Lugar: General Hospital

14. WAY OF THE CROSS

Kalahok: Lahat; Servers na mamumuno sa prusisyon; mga apostoles na mamumuno sa pagdarasal ng Daan ng Krus; mga mamumuno ng pag-awit sa daan; mga maghahanda ng mga estasyon; mga magbubuhay ng krus

Mga gagamitin: Mga estasyon, mga gabay, krus na malaki na papasanin ng mga tao

Araw at Oras: Bieyrnes Santo (pagkatapos ng Panalangin sa Umaga)

a. Route: chapel papuntang simbahan;

mas malalayo dapat ang estasyon

mula sa isa’t isa at hindi dapat

paikot-ikot sa isang lugar; dapat tumagal ang Daan ng Krus ng 1½ oras

b. Drama: c/o Youth

c. Prayer: c/o Apostoles at resident

15. SEVEN LAST WORDS

Description: Pagninilay sa mga huling salita ng Panginoon bago siya matepok

Kalahok: Mga magvovolunteer o mapakikiusapang magbigay ng pagninilay

pagpili c/o Fr. Nelson

Mga gagamitin: Sound system

Araw at Oras: Good Friday | 12 n

Lugar: Simbahan

16.  CELEBRATION OF THE LORD’S PASSION

Description: Pagdiriwang ng Pagpapakasakit at Kamatayan ni Kristo, paggunita sa paghihirap at pag-aalay ni Hesus ng buhay; babasahin ang Passion Narrative na parang drama; Panalanging Pangkalahatan; Pagpaparangal sa Krus na Banal; Pakikinabang; hindi Misa PERO kadugtong ng Evening Mass of the Lord’s Supper kaya dapat umattend ang mga tao; ang karugtong nito ay ang Easter Vigil

Kalahok: Worship Ministries (may schedule)

Apostoles na magpapahalik sa krus

Mga gagamitin: May listahan, dun na lang i-check

Araw at Oras: Biyernes Santo | 3 pm

Lugar: Basketball Court

17. BURIAL PROCESSION

Description: Prusisyon ng bangkay ni Hesus

Kalahok: Lahat ng Tao

Mga gagamitin: Imahe ng Santo Entierro at ng Mater Dolorosa na nakasakay sa carosa

mga Kandila

Araw at Oras: Biyernes Santo | pagkatapos ng Celebration of the Lord’s Passion

Route: Mula basketball court, iikot sa teritoryo ng parokya; dapat 1 oras hanggang 1 ½ oras lang ang prusisyon

18. VIGIL BEFORE THE IMAGE OF CHRIST’S CORPSE

Description: Lamay

Kalahok: Lahat

Mga nakatokang mamuno sa panalangin sa bawat oras

Mga gagamitin: Lahat ng gagamitin para sa mga pagdiriwang

Araw at Oras: Biyernes Santo | pagkatapos ng prusisyon

Lugar: Simbahan

19. TENEBRAE

Description: Lumang kaugalian na pagdiriwang ng Panalangin ng Kristiyano sa gabi

Kalahok: Nakatoka sa oras na ito at Worship Coordinator

Mga gagamitin: 9 kandila, Prayer Guide

Araw at Oras: Biyernes Santo | 9 pm

Lugar: Simbahan

20. HOLY SATURDAY MORNING PRAYER

Description: Panalangin ng Kristiyano sa Umaga (Liturgy of the Hours – Lauds)

Kalahok: Lahat

Paring Tagapamuno

Servers para sa Solemn Celebration

Mga gagamitin: Prayer Guides

Araw at Oras: Sabado de Gloria | 8 am

Lugar: Sitio Militar Chapel/Santo Cristo Chapel

21. RCIA FINAL PREPARATIONS

Description: Paghahanda sa mga bibinyagan

Kalahok: Catechetical Ministry

Worship Coordinator

Fr. Raul

Mga Bibinyagan

Mga Ninong at Ninang

Mga gagamitin: Rite; Oil of Catechumens

Araw at Oras: Sabado de Gloria | 9 am

22.  EASTER VIGIL

Description: Magdamagang Pagdiriwang ng Muling Pagkabuhay ng Panginoong Hesukristo; karugtong ng Celebration of the Lord’s Passion; service of light; liturgy of the Word (9 readings); liturgy of Baptism; liturgy of the Eucharist; concluding rite

Kalahok: Worship Ministries

Apostoles

Catechetical Ministry

Mga Bibinyagan

Mga gagamitin: May listahan, dun na lang i-check

Araw at Oras: Sabado de Gloria | 9 pm

23. SALUBONG

Description: Prusisyon ng imahe ng Pagkabuhay at ng BVM, na may pagbati (Regina Caeli)

Kalahok: Lahat

Mga batang nakagayak na anghel

Mga taga-awit

Mga magpapaputok

Paring magbibigay ng basbas

Mga gagamitin: Imahe ng Pagkabuhay at ng BVM na nakasakay sa carosa

Mga paputok

Araw at Oras: Linggo ng Pasko ng Pagkabuhay

pagkatapos ng Easter Vigil

24. EASTER SUNDAY

Description: Pagdiriwang ng muling pagkabuhay ng Panginoon; sa misa may sequence at pagsasariwa ng binyag

Kalahok: Worship Ministries

Mga gagamitin: Karaniwang ginagamit sa Misa

Araw at Oras: Linggo ng Pasko ng Pagkabuhay

Sunday Schedule

EASTER (TSAKA NA TATALAKAYIN)

1. Mystagogical Catechesis

2. Liturgy Conference 2009

3. Recruitment for Lay Liturgical Ministries

4. Formation for Lay Liturgical Ministries

5. Pentecost Vigil

6. Pentecost Sunday

Ash Wednesday reflection and Amiel's story

2009-02-24T12:36:00.000-08:00

Remember, man, you are dust and to dust you will return.

At about 4:20 pm yesterday, a Grade 4 student and his nanny were crossing the street in front of Henry Lee Irwin Theater in the vicinity of the Ateneo Grade School when a van driven by a mother who was fetching her son struck them. Amiel was crushed between the van and a CRV. He died. He was ten years old.

Today is Ash Wednesday, it marks the beginning of Lent, the 40-day preparation to celebrate Easter Triduum and the Easter Season. Today we put ash on our heads, a reminder of the fact that like Amiel, we will die, we will return to dust, and so we must pursue things that would merit us a life after this one. The ash in cross form reminds us that our salvation, eternal life, is only given to us through the cross of Christ, who died and rose again for us, who calls us to leave our sins and believe and live in him. Thus, ash also signifies our commitment to change our lives for the better and to live according to the Gospel.

Kuwaresma

2009-02-24T12:15:00.000-08:00

Upang maintindihan natin at maging makahulugan para sa atin ang panahon ng Kuwaresma, kailangan makita natin ito bilang panahon ng paghahanda para sa pagdiriwang ng pinakadakilang misteryo ng ating pananampalataya – ang Tatlong Araw na Pagdiriwang ng Pagpapakasakit, Kamatayan at Muling Pagkabuhay ng Panginoong Hesukristo (Easter Triduum o Paschal Triduum), at ang pagpapalawig dito na panahon ng Pasko ng Pagkabuhay (Easter Season). Nagsisimula ang Kuwaresma sa Miyerkules ng Abo at natatapos sa paglubog ng araw sa Huwebes Santo. Ang Semana Santa naman ang huling bahagi ng Kuwaresma na nagsisimula sa Linggo ng Palaspas at Pagpapakasakit ng Panginoon at natatapos sa paglubog ng araw ng Huwebes Santo. Ang gabi ng Huwebes Santo ng Gabi hanggang Linggo ng Pasko ng Muling Pagkabuhay ay hindi na Kuwaresma kungdi ang pinakatangi at mahalagang mga araw sa buong taon – ang Tatlong Araw na Pagdiriwang ng Pagpapakasakit, Kamatayan at Muling Pagkabuhay ng Panginoong Hesukristo.

Panahon ang Kuwaresma ng mga huling paghahanda ng mga nais maging kaanib ng sambayanang Kristiyano. Ayon sa sinaunang kaugalian ng Simbahan, ginaganap ang mga sakramento ng pag-anib sa sambayanang Krisityano (binyag, kumpil at eukaristiya) para sa mga hindi pa Kristiyano sa gabi ng Sabado de Gloria (Holy Saturday) sa Magdamagang Pagdiriwang ng Muling Pagkabuhay ng Panginoong Hesukristo (Easter Vigil). Bago ito daraan sila sa mahabang panahon ng paghuhubog ng diwa, pagninilay sa Salita ng Diyos, at pag-aaral sa pananampalataya, kung kaya’t pagsapit ng kanilang pag-anib sa Simbahan, tunay na nga nilang tinalikuran ang kanilang dating pamumuhay at mamumuhay sila ayon sa turo ng Panginoong Hesukristo – mga Kristiyano di lamang sa papel kungdi sa salita, gawa, pag-iisip at uri ng pamumuhay

Paghahanda din ito ng mga nabinyagan na ngunit nagkasala at pinagsisisihan ang kanilang mga kasalanan. Panahon ito ng paglilinis ng ating budhi mula sa mga humahadlang na tuparin natin ang kalooban ng Diyos, una na ang kasalanan. Bilang mga Kristiyano, tinatawag tayo upang mamuhay ayon sa pamantayan ng Mabuting Balita (Gospel) at kapag hindi natin ito nagagawa, nagkakasala tayo. Ngunit bukas naman ang Diyos sa ating pagbabalik-loob kung kaya nga’t binibigyan niya tayo ng pagkakataon sa sakramento ng pakikipagkasundo (Reconciliation) at sa panahon ng Kuwaresma upang makabalik sa kanyang tahanan gaya sa kuwento ng alibughang anak.

Para sa lahat ng Kristiyano at mga magiging Kristiyano, panahon ang Kuwaresma ng paglilinis, pagtalikod sa kasalanan at pagtatalaga ng sarili upang mamuhay ayon sa aral ni Kristo. Sa panahong ito, iminumungkahi para sa atin ang ilang mga gawain upang matulungan tayo sa layuning ito: pinaigting na pagninilay sa Salita ng Diyos, higit na taimtim na pananalangin, pakikipagkasundo sa Diyos at sa kapwa, pag-aayuno at pag-iwas sa ilang uri ng pagkain, at pag-aabuloy.

Pagninilay sa Salita ng Diyos

Makapangyarihan ang Salita ng Diyos – sa pamamagitan ng Salita lumikha ang Diyos at sa pamamagitan ng Salita din niya tayo iniligtas, sa Salitang Nagkatawang-tao – si Hesukristo. Tandaan natin na si Hesukristo ang Salita ng Diyos na nagkatawang-tao, namuhay dito sa daigdig, ipinako sa krus, namatay at muling nabuhay. Sa pamamagitan niya tayo ay nalikha at naligtas. Kung kaya’t mahalaga para sa isang Kristiyano na basahin at namnamin ang Salita ng Diyos na nasa Banal na Kasulatan, sa Karunungan ng Tradisyon at sa Turo ng Simbahan. Sa panahon ng Kuwaresma, inaanyayahan tayong buklatin ang ating mga Bibliya at magnilay sa Salita ng Diyos araw-araw. Maaari ring magsimba araw-araw, dahil sa Misa, ipinahahayag ang Salita ng Diyos at nangangaral ang lingkod na pari. Sa pagninilay natin higit na nakikilala ang Panginoon at higit tayong napapalapit sa kanya habang mas nakikilala natin siya.

Pakikipagkasundo sa Diyos at sa Kapwa

Layunin ng Buhay Kristiyano na makaisa ang Diyos at makibahagi sa kanyang buhay. Nilikha tayo na kaisa niya at nakikibahagi sa kanyang buhay ngunit sinira natin ito dahil sa kasalanan. Ngunit binibigyan niya tayo ng pagkakataon na maibalik ang nasira ng kasalanan sa pamamagitan ng Sakramento ng Pakikipagkasundo. Sa sakramentong ito, tinatanggap natin na nagkamali at nagkasala tayo at dumudulog tayo sa kanya upang patawarin tayo. Sa pamamagitan ng pari, natatanggap natin ang pagpapatawad ng Diyos. Huwag sana natin itong tingnan bilang pag-amin lang ng kasalanan, isang bahagi lang yun. Mas mahalaga na makita natin ito bilang kaisa-isang paraan na mababatid natin na pinatatawad tayo ng Diyos. Hindi naman mangyayari na kapag ibulong natin sa hangin ang kasalanan natin ay may boses na sasagot sa atin mula sa langit na nagsasabing pinapatawad na tayo. Kailangan natin ng tagapamagitan, kaya nga may pari. Para din mas maging makahulugan ang ating pakikipagkasundo sa Diyos, sana rin magawa nating makipagkasundo sa ating kapwang naka-alitan o nagawan ng kamalian. Kalooban ng Diyos na mag-ibigan tayo at magiging ganap ang paghilom ng ating relasyon sa Diyos kung mapaghihilom din natin ang ating relasyon sa ating kapwa.

Panalangin

Inaanyayahan din tayo sa panahon ng Kuwaresma para sa higit na pananalangin. Sa tradisyon ng mga Kristiyano, dalawang paraan ang panalangin – una ay pagdalangin kaisa ng pamayanan (communal) at ang pangalawa ay panalanging mag-isa (personal). Marami tayong pagkakataon na makasama ang pamayanan sa panalangin, una na ang pagsisimba tuwing Linggo o araw-araw, ang pagsama sa Panalangin ng Kristiyano sa Maghapon (Liturgy of the Hours), mga panata gaya ng Daan ng Krus at Bisita Iglesia, at iba pa. Maaari rin namang maglaan tayo ng oras sa pagdarasal nang mag-isa. Maari tayong magrosaryo, dumalaw sa Banal na Sakramento o gawin nang mag-isa ang pamamanata.

Pag-aayuno at Pag-iwas sa ilang uri ng Pagkain

Tinatawag tayo ng panahon ng Kuwaresma upang magsakripisyo para sa kapwa sa pag-aayuno at pag-iwas sa ilang uri ng pagkain. Kapag nag-aayuno, minsan lang sa isang araw kumakain. Agahan lang o tanghalian o hapunan. Sa pag-aayuno, nagkakaroon ng linaw ang ating isipan at naitutuon ito sa panalangin. Sa Kuwaresma iniiwasan natin ang ilang pagkain gaya ng karne. Ang punto ay iwasan natin ang mga pagkaing paborito natin bilang sakripisyo. Puwedeng hindi karne ang iwasan (lalo na kung vegetarian), puwedeng tsokolate, puwedeng caviar, puwedeng isaw – ang punto ay iiwasan natin yung hilig natin. Puwede din namang ang iwasan natin ay ang ating mga bisyo gaya ng paninigarilyo, pag-inom, pamimili (shopping) o kahit anong luho at kalabisan natin. Ginagawa natin ang mga ito para makapagtabi ng makatutulong na makakain ang mga nagugutom dahil sa kahirapan. Isa itong paraan upang ibigin ang kapwang nangangailangan.

Pag-aabuloy

Maraming paraan upang ipakita natin ang pagmamahal natin sa ating kapwa. Isa na dito ang aktibong pagtulong sa kanila. Sa kaugalian ng Simbahan, ginagawa ito sa pamamagitan ng paglilimos. Ngunit ayon sa karanasan sa pangkasalukuyan, hindi kailangan ng mahihirap ng limos – ang kailangan nila dangal. Walang silbi ang limos kung wala namang katarungang panlipunan. Di lamang dapat binibigyan ng pangangailangan ang mga maralita, dapat gumagawa din tayo ng paraan upang mawala ang mga bagay na nagpapanatili sa karalitaan gaya ng kamangmangan, katiwalian sa pamahalaan at lipunan, pagtapak sa karapatang pantao, at ang imoral na malaking agwat ng mayaman at mahirap. Hindi rin ibig sabihin na mayaman ang dapat magbigay sa mahirap, na parang may tagapagbigay at may tagatanggap. Lahat nagbibigay, lahat tumatanggap. Ganito ang sinaunang pamayanang Kristiyano sa mga Gawa ng mga Apostol, at ganito pa rin dapat tayo.

Ito ang nais ng Diyos na gawin natin: tigilan ang pag-aalipin at pairalin ang katarungan, palayain ang api at tulungan, pakainin ang nagugutom, patuluyin sa tahanan ang walang matirhan, damitan ang mga hubad, at tulungan ang kapwa (Isaias 58). Kapag wala tayong pakialam at wala tayong ginagawa para sa mga dukha, walang silbi ang panalangin, pag-aayuno at kung ano pa mang gagawin natin ngayong Kuwaresma. Kapag tinupad natin ang kaloobang ito ng Diyos, iniibig natin siya sa ating kapwa at sumasaatin siya.

Nawa maging makahulugan, makabuluhan at makatotohanan ang ating pagdiriwang ng Kuwaresma upang marapat nating maipagdiwang ang dakilang misteryo ng ating kaligtasan.

Outspoken Kirill elected new Russian patriarch

2009-01-28T04:47:00.000-08:00

MOSCOW (AFP) — The Russian Orthodox Church has selected 62-year-old Metropolitan Kirill as its new patriarch, an outspoken figure who analysts say could prove a headache for the Kremlin.

A seasoned operator after long service as head of the church's foreign relations section, Kirill was elected on Tuesday by an overwhelming majority in a ballot of church leaders in Moscow's ornate cathedral of Christ the Saviour.

Kirill, Metropolitan of Smolensk and Kaliningrad, received 508 votes in a secret ballot of the Church Council in Moscow while his challenger Metropolitan Kliment of Kaluga and Borovsk won 169 votes.

"I accept and thank the Church Council for my election as Patriarch of Moscow and All Russia," Kirill said solemnly after the results were announced, before leading the congregation in an Orthodox liturgy.

Addressing the incense-filled gathering earlier, Kirill had made a strident call for church unity and urged the faithful to resist Protestant and Catholic proselytizing, dampening hopes of a transformation in poisonous ties with Rome.

About 700 bearded and robed bishops and laity from both Russia and diocese abroad had the right to participate in the first such vote of the post-Soviet era, following the death of Alexy II last month.

Russian President Dmitry Medvedev and Prime Minister Vladimir Putin both congratulated Kirill, news agencies reported.

"Medvedev voiced hope for further strengthening of the dialogue between church and state in developing the country and boosting spiritual values," Medvedev's spokeswoman Natalya Timakova was quoted as saying by the RIA Novosti news agency.

Putin, who is himself an Orthodox believer, telephoned Kirill to offer his congratulations, Putin's spokesman Dmitry Peskov added.

Kirill's comments echoed the tough approach of his predecessor, who resisted attempts by late Polish pope John Paul II to reach out to Catholics in ex-Soviet lands and who refused to countenance a papal visit to Russia.

In the post-Soviet era "the most active proselytizing was by missionaries of all manner of Protestant denominations but we also noticed with bitterness representatives of the Catholic hierarchy," Kirill said.

"We must attentively follow developments and where necessary quickly and decisively react to threats," added Kirill, who after Alexy's death was appointed "Guardian of the Throne" temporarily in charge of the church.

Metropolitan Kirill, who has hosted his own weekly television programme "Words of a Pastor" for the past 10 years, is seen as something of a loose cannon in political circles, analysts say.

"Among the bishops, he's the only real politician. If I were president, I'd be afraid of such a man," said religious affairs expert Sergei Filatov of the Russian Academy of Sciences, referring to Kirill.

Russia's politicians "can't tell what he's going to do. If (the economy) all goes pear shaped they don't know what Patriarch Kirill would do. They'd prefer someone they had control over," said religious affairs analyst and journalist for the Forum 18 religious news agency Geraldine Fagan earlier.

Kirill, whose crushing victory had been widely predicted, takes over a church that went from strength to strength under Alexy after being repressed in the Soviet era.

Prime Minister Putin and President Dmitry Medvedev both attend church on feast days, as do other Slavic leaders such as Belarus' President Alexander Lukashenko.

The church's relatively rapid election of Kirill, without resorting to a run-off, and the withdrawal of a third candidate just before voting began were indicative of its desire to make a show of unity at a crucial moment.

The Cathedral of Christ the Saviour is a symbol of the church's resurgence. Dynamited under Stalin, it was then replaced by an open air swimming pool before an exact replica was rebuilt in the 1990s.

In an interview with the Trud newspaper published Monday, Kirill said the church was thriving but could still play a greater role in daily life, including education.

Ordinary of the Mass + Preparation of Gifts lineup per Season

2009-01-11T00:42:00.000-08:00

Kurei and I are introducing this practice to the parish. For strict compliance. Or else Kurei will... hehehe.

ADVENT
Gospel Acclamation: Alleluia (Cayabyab)
Preparation of Gifts: Pag-aalay/Isang Alay
Sanctus: Santo (Cayabyab)
Memorial Acclamation: Dying you destroyed
Great Amen: 3-fold Amen
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Kordero (Cayabyab)

CHRISTMAS
Gloria: Glory to God (Francisco)
Gospel Acclamation: Celtic Alleluia
Preparation of Gifts: First Noel/Hark the Herald
Sanctus: Santo (Marcelo)
Memorial Acclamation: Sa krus mo (Francisco)
Great Amen: Amen WYD95
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Kordero (Mangusad)

LENT
Gospel Acclamation: Glory to You (Haas)/Papuri sa ‘yo (Israel)
Preparation of Gifts: Pag-aalay ng Puso/Pagtitipan
Sanctus: Santo (Hontiveros – Antipona)
Memorial Acclamation: Dying you destroyed
Great Amen: 3-fold Amen
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Kordero (Hontiveros – Antipona)

EASTER
Gloria: Papuri (Francisco)
Gospel Acclamation: Aleluyang Pampaskuwa (Jopson)
Preparation of Gifts: We Remember + Verse 2
Sanctus: Santo (Que)
Memorial Acclamation: Sa krus mo (Francisco)
Great Amen: Dakilang Amen
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Kordero (Aquino)

ORDINARY TIME A (WEEKS 1-11)
Gloria: Luwalhati (Sengzon)
Gospel Acclamation: Aleluya - Wikain
Preparation of Gifts: Unang Alay
Sanctus: Santo - puspos
Memorial Acclamation: Si Kristo’y gunitain
Great Amen: Amen (Aquino)
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Kordero (Francisco)

ORDINARY TIME B (WEEKS 12-22)
Gloria: Luwalhati (San Pedro)
Gospel Acclamation: Aleluya (Francisco - TNB)
Preparation of Gifts: We Come to Your Altar
Sanctus: Santo (Francisco – TNB)
Memorial Acclamation: Sa krus mo (Francisco – TNB)
Great Amen: Amen (Francisco – TNB)
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Kordero (Roldan)

ORDINARY TIME C (WEEKS 23 – 34)
Gloria: Gloria (Anderson)
Gospel Acclamation: Aleluya (Marcelo)
Preparation of Gifts: We Bring to You
Sanctus: Holy Holy Holy (Dufford)
Memorial Acclamation: Lord, by your cross
Great Amen: Amen (Marcelo)
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Lamb of God

SOLEMNITIES AND IMPORTANT FEASTS
Gloria: Gloria (Maramba)/ Luwalhati (Francisco)/
Papuri (Hontiveros)
Gospel Acclamation: Aleluya (Marcelo)/Celtic
Preparation of Gifts: We Bring to You/We Come to your Altar/
We Remember/Unang Alay
Sanctus: Santo (Marcelo) / Santo (Aquino)
Memorial Acclamation: Lord, by your cross / Si Kristo’y gunitain
Great Amen: Amen (WYD95)/Dakilang Amen
Lord’s Prayer: Ama Namin (Francisco)
Agnus Dei: Kordero (Aquino)

Collect (Opening Prayer) for the 33rd Sunday in Ordinary Time

2008-11-14T18:39:00.000-08:00

Something many of us already know and live.

The Latin text goes:

Da nobis, quaesumus, Domine Deus noster, in tua semper devotione gaudere,

quia perpetua est et plena felicitas, si bonorum omnium iugiter serviamus auctori.

Per Dominum.

The 1970 translation says:

Father of all that is good, keep us faithful in serving you, for to serve you is our lasting joy. We ask this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God for ever and ever.

Ikaw, saan ba nakabatay ang kaligayahan mo? Masaya ka nga ba talaga?

Reminders for Tomorrow's Commemoration of All Faithful Departed

2008-10-31T19:47:00.000-07:00

About the Mass

1. Walang Gloria.

2. Ang lineup ng music pang Easter na may tema ng resurrection.

3. Hindi tama ang pagbabasbas ng sobre. Hindi nagbabasbas ng sobre. We only bless bodies of the dead, not envelopes with money.

4. There is no need for a special rite for the dead during the Mass but additional intentions in the Prayer of the Faithful may be added. Note that the formularies and the Eucharistic Prayer already contain sufficient prayers.

Appreciating liturgical prayers and ICEL translations

2008-08-22T12:53:00.000-07:00

I have been typing the Liturgy on a weekly basis. I will finish the entire cycle A already. If you don't actually type it, the prayers don't really sink in for lay people because we probably won't remember them after they have been proclaimed by the priest.

The Collect for the 21st sunday in ordinary time reads:

Deus, qui fidelium mentes unius efficis voluntatis, da populis tuis id amara quod praecepis, id desiderare quod promittis, ut, inter mundanas varietates, ibi nostra fixa sint corda, ubi vera sunt gaudia. Per Dominum nostrum Iesum Christum Filium tuum qui tecum vivit et regnat in unitate Spiritus Sancti, Deus, per omnia saecula saeculorum.

ICEL 1975 translation: Father, help us to seek the values that will bring us lasting joy in this changing world. In our desire for what you promise, make us one in mind and heart. Grant this through our Lord Jesus Christ, your Son, who lives and reigns with you and the Holy Spirit, one God for ever and ever.

ICEL also made a second version of the prayer, an inculturation into the sensibility of the language.

Lord our God, all truth is from you, and you alone bring oneness of heart. Give your people the joy of hearing your word in every sound and of longing for your presence more than for life itself. May all the attractions of a changing world serve only to bring us the peace of your kingdom which this world does not give. Grant this through Christ our Lord.

The prayer was originally the Collect for Dominica IV post Pascha. The earliest appearance of the same prayer is in source V. Which means it comes from the Old Gelasianum (Sacramentarium Gelasianum Vetus). Used by the 8th century in Rome and probably composed from the 5th to 8th centuries. This means that the prayer we are using until today is antique and imported.

The Nicene Creed

2008-07-16T23:16:00.001-07:00

Πιστεύω είς ενα Θεόν, Πατέρα, παντοκράτορα, ποιητήν ουρανού καί γής, ορατών τε πάντων καί αοράτων.

Καί είς ενα Κύριον, Ίησούν Χριστόν, τόν Υιόν του Θεού τόν μονογενή, τόν εκ του Πατρός γεννηθέντα πρό πάντων τών αιώνων. Φώς εκ φωτός, Θεόν αληθινόν εκ Θεού αληθινού γεννηθέντα, ού ποιηθέντα, ὁμοούσιον τώ Πατρί, δι’ ού τά πάντα εγένετο. Τόν δι’ ημάς τούς ανθρώπους καί διά τήν ημετέραν σωτηρίαν κατελθόντα εκ τών ουρανών καί σαρκωθέντα εκ Πνεύματος ‘Αγίου καί Μαρίας τής Παρθένου καί ενανθρωπήσαντα. Σταυρωθέντα τε υπέρ ημών επί Ποντίου Πιλάτου καί παθόντα καί ταφέντα.

Καί αναστάντα τή τρίτη ημέρα κατά τάς Γραφάς.

Καί ανελθόντα είς τούς ουρανούς καί καθεζόμενον εκ δεξιών τού Πατρός.

Καί πάλιν ερχόμενον μετά δόξης κρίναι ζώντας καί νεκρούς, ού τής βασιλείας ουκ εσται τέλος.

Καί είς τό Πνεύμα τό ¨Αγιον, τό Κύριον, τό ζωοποιόν, τό εκ τού Πατρός εκπορευόμενον, τό σύν Πατρί καί Υιώ συμπροσκυνούμενον καί συνδοξαζόμενον, τό λαλήσαν διά τών Προφητών.

Είς μίαν, αγίαν, καθολικήν καί αποστολικήν Έκκλησίαν. ‘Ομολογώ εν βάπτισμα είς άφεσιν αμαρτιών. Προσδοκώ ανάστασιν νεκρών. Καί ζωήν τού μέλλοντος αιώνος.

Άμήν.

Pisteuo his ena Theon Patera panhocratoran pyetin uranu kae gis oraton kae panton kae auraton Kae his ena Kyrion Ihm Xpm tonion tu theu ton monogenin ton ec tu patros genitenta pro panton ton eonon fos ec fotos theon alithin ec theu alithinu genithenta upyithenta omoysion tu patri diutapanta egenonton ton di himas tus antrophus kae dia tin himeteran soterian kateltonta ec ton uranon ke sarcotenta ecpneuma tos agiu kae Marias tis par tenu kae inantropisanta staurotentha de yper imon epi pontio pilatu kae panthonta kae tapenta kae anastenta titriti himera kata tas graphas kae anelthonta his tus uranus kae katezomeno en dexia tu patros kae palin ercomenon meta doxis crine zontas ke necrus utis basilias ucestin thelos kae histo pneuma to agion ton kyrion kae zoopyon ton ec tu patros emporegomenon ton syn patris kae yion synpros kynumenon kae syn doxazomen tolalesas dia ton prophiton his mian agian catholicin kae apostolicin eclesian omologo en baptisma his apesin amartion prosdogo anastas sin necron kae zoin tumellos tos aeonas Amin.

Huling Imbiteyshon: Fiesta na Bukas

2008-06-26T21:21:00.000-07:00

Bukas, 28 June 2008, ipagdiriwang ng pamayanang Kristiyano ng Ina ng Laging Saklolo ang kapistahan nito.

Ito ang schedule:

6 am Mass

7:30 am Panalangin ng Kristiyano sa Maghapon: Lauds

8 am Misa ng Bayang Pilipino (Totoo na ito at sasayaw si Padre. Hahaha)

9-ish am Palaro

12-ish noon Potluck Lunch (Kung pupunta kayo, magdala ng food to share, parang Xmas party)

4:30 pm Harana kay Maria

5 pm Mass presided by the Bishop

6-ish pm Procession

7:30-ish pm Concert na may ACOSTIC sengers :))

Kung gusto niyo nang may inuman, kayo magpainom. Inabono ko ang pera ko sa budget ng fiesta. K?

Again, pag umattend kayo at marami kayo, iparereserve ko ang isang part ng church at bago ang concluding rite, babatiin ko kayo sa microphone. Pag binati kayo, tatayo kayo at mag-wu-woooh at magwewave. Parang wowowee. K?

* Paano pumunta sa OLPH? Ang OLPH ay nasa Jersey Rd, Project 8, QC. Kung galing ka ng Munoz, may madadaan kang caltex na may katapat ng shell. Derecho ka pa lampas nito hanggang makakita ka ng stoplight. Pag dating sa stoplight, tumingin ka sa kanan at may makikita kang arko, nakalagay "Maligayang OLPH Kapistahan" na natangay ng bagyo kaya ang mababasa na lang ay "Maligayang OLPH Kapihan." Ang street na ito ay Sta Gertrudes. Pumasok ka sa kunwaring subdivision at makikita mo na ang simbahan. Maliwanag?

I am a Theology Professor of the Pontifical and Royal University of Santo Tomas

2008-06-12T00:57:00.000-07:00

I am a Theology Professor of the Pontifical and Royal University of Santo Tomas. I graduated from the Ateneo de Manila University in 2005 with a Bachelor of Arts degree Major in Humanities which was made up of courses in writing, literature, art and languages. I am currently finishing my Master of Arts degree in Liturgy at San Beda College with a Thesis on the Classical Roman Liturgy of the 5th to 8th Century. I had worked at ABS-CBN before becoming a Math Teacher at the Ateneo Grade School for two years, where I taught math in four levels. Now I am teaching Theology 1 (Contextualized Salvation History) to two freshman sections (Engg and IPEA), Philosophy 5 (Christian Ethics) to one sophomore class (SpS), and Sociology 9 (Marriage and Family) to four junior sections (Sps, BOT, Music, Ar) and one senior section (Com). That is three different subjects to six different colleges. Now try to connect everything in the previous two paragraphs and join me in the confusion and the amusement at the mystery of God's will. God continues to reveal himself to me as a God who's will is beyond logic. Sa tagalog, malakas ang trip ng Diyos. Today, I began my long day, which starts at 7 am and ends at 7 pm. My first class at Engg was at 7 and traffic was bad along Spain. I arrived on time. The guard at the lobby however stopped me and asked where I was going. I showed him my teaching load. And he goes, "Ano yan?" I answer, "Teaching load." "Huh?" he seemed puzzled. "Ito po yung binibigay sa mga professor." Two students who were talking to him when I arrived laughed. "Ikaw kasi e, prof pala yang kinakausap mo." At Arki, the IR coordinator introduced me to the people at the Dean's office. Apparently they had thought that I was applying to be a student the day before (I was confirming my class schedule). The apprehension of everyone in the department is that the students might take advantage of having me as their teacher but I've been teaching for two years. The Ateneo gave me a very good experience of teaching and the other things teachers must do. And now I find myself in another situation where things I've learned in the past are very much useful. And besides, even if I look young (and because I am young), I STILL HAVE THE POWER OF THE GRADE. I told my classes that I expect them to be matured and to behave maturely and that I do not need to make them stand at the back of the room or stand outside the classroom. Which, however, I can still do. Now, I am in the process of designing my courses. Fortunately, liturgy gave me a broad perspective of things which is why I am able to have broad insight into the subjects I teach. I have come to know how the ancient Fathers did it and their ways were far more effective than what I had experienced in the course of my education (no offense to my teachers). My students this year will have one hell of a semester and hopefully, I can help them reach heaven (the wholesome heaven).

Ang Pagiging Liturgist ay Holistic Parang Gatas

2008-06-08T19:53:00.000-07:00

A person interested in the liturgy must have no fragmentary interest in the concerns of the church. They are all rooted in the liturgy. It is infinitely sad when someone devoted to the liturgy will minimize an interest in social doctrine, in rural life, in racial problems, in international life, in Catholic action. We cannot, of course, have a comprehensive knowledge of these things, but we must have an interest and a sympathy. When you find a person lacking in that interest and sympathy, you have found a person who is imperfectly schooled in the liturgy, who does not understand it in its completeness, who does not have the vision it is able to give.

- Mary Perkins Ryan “The Sacramental Way” (1948)

Problematic Euchalette Presuppositions

2008-06-06T19:53:00.000-07:00

The missalette produced by the Salesians has this as the introduction for this Sunday's Mass.

Today we celebrate the 10th Sunday in Ordinary Time. The message coming to us from today’s Gospel is most encouraging. We are reminded that Jesus came to call sinners to conversion and to invite them to sit with him at the banquet of God’s Kingdom. But Jesus also warns us that the essence of our membership in the Kingdom does not consist in external religious observances. Instead, we are challenged to have a merciful and compassionate heart, as well as to show this through concrete actions. Let us remember this as we are about to start the celebration of the Eucharist. What makes our worship acceptable to God are not external things, but the disposition of our hearts.

Basically they are downgrading the role of the external elements of the ritual worship of the Church. This runs contrary to several liturgical theologians, to the Constitution of Sacred Liturgy and to the Tradition of the Church. We do not worship through only our internal dispositions. Liturgy has always involved signs. Your sacraments are sacred signs. I am saying that these external observances are essential in the prayer of the Church.

I am not saying internal disposition is not important. It is this internal disposition that makes our worship experience fruitful in our lives. It is our cooperation to what has happened in the rite, to what we experience through the perceivable signs and symbols of the liturgy.

What makes worship acceptable to God is both the worthy external execution of the liturgy and internal disposition of those who celebrate it - everyone who is in it, because it is only through a good and meaningful experience of worship can we all live what we celebrate.

Draft Diocesan Guidelines for Altar Servers and Lectors

2008-06-05T00:54:00.000-07:00

Attached are the drafts of the Diocesan Guidelines for the Ministries of (1) Altar Servers and (2) Lectors. Ito pa lang po ang tapos. Madali na lang po yung sa EMHC at sa Greeters dahil copy paste ang karamihan.

Solemnity of the Most Sacred Heart of Jesus

2008-05-28T22:31:00.000-07:00

Father, we rejoice in the gifts of love we have received from the heart of Jesus your Son. Open our hearts to share his life and continue to bless us with his love. We ask this through our Lord Jesus Christ your Son who lives and reigns with you and the Holy Spirit, one God, for ever and ever.

Pentecost - Mass during the Day

2008-05-09T21:39:00.000-07:00

Diocsan Guidelines for Music in the Liturgy - Draft

2008-05-06T22:13:00.000-07:00

Ayaw ko na ng paulit ulit na pagsasabi kung bakit puwede o hindi puwede ang isang kanta sa isang part ng misa.

The link below will give you a link to the draft of the Diocesan Guidelines for Music in the Liturgy. The first part (Proemium) is the premises on which the rest of the guidelines are founded. It was written in a scholarly manner with solid foundations on the theological, historical and pastoral aspects of the liturgy and music in the liturgy.

Once signed by the bishop, it will be the rules. When you sing in the liturgy, you just don't sing in the liturgy, you should sing the liturgy. Hindi ito parang variety show na kung anong maisip ng musical director e yun na. There's always a right and wrong way of doing anything.

http://sacredliturgy.blogspot.com/2007/03/diocesan-guidelines-for-music-in.html

Reviewing 2000 Years of Liturgical History

2008-05-04T12:37:00.000-07:00

makes me dizzy.

Also reviewing Liturgical Books makes me bookish. Hahaha. I am so tired. But I am not done.

Today, my brain will fry with the review of the Theology of Liturgy with Sr. Graziella. In bocca al lupo.

Solemnity of the Lord's Ascension

2008-05-02T21:09:00.000-07:00

From Anscar J. Chupungco OSB

2008-04-30T15:29:00.000-07:00

Dear Jeff,

I read your thesis proposal. Very much what I would expect. But perhaps
for the MA we might do somewhat less than what you propose. Give me some
time to study your proposal more closely.
By the way, I accept the assignment from Dr. Manabat to direct your
thesis. I guess I won't regret it.
Best wishes.

Fr. Anscar

Alfonso Cardinal Trujillo is Dead

2008-04-19T13:31:00.000-07:00

He died in Rome at the age of 72, succumbing to diabetes. He was president of the Pontifical Council for the Family. He was Pope John Paul II representative in the Fourth World Meeting of Families.

4th Sunday of Easter

2008-04-11T22:53:00.000-07:00

Morning Prayer at San Carlos

2008-04-10T22:09:00.000-07:00

Third Sunday of Easter

2008-04-03T23:26:00.000-07:00

Liturgy for 3rd Sunday of Easter. For printing.

Tara sa Emmaus

2008-04-03T17:28:00.000-07:00

Gospel: Lk 24:13-35

That very day, the first day of the week,
two of Jesus’ disciples were going
to a village seven miles from Jerusalem called Emmaus,
and they were conversing about all the things that had occurred.
And it happened that while they were conversing and debating,
Jesus himself drew near and walked with them,
but their eyes were prevented from recognizing him.
He asked them,
“What are you discussing as you walk along?”
They stopped, looking downcast.
One of them, named Cleopas, said to him in reply,
“Are you the only visitor to Jerusalem
who does not know of the things
that have taken place there in these days?”
And he replied to them, “What sort of things?”
They said to him,
“The things that happened to Jesus the Nazarene,
who was a prophet mighty in deed and word
before God and all the people,
how our chief priests and rulers both handed him over
to a sentence of death and crucified him.
But we were hoping that he would be the one to redeem Israel;
and besides all this,
it is now the third day since this took place.
Some women from our group, however, have astounded us:
they were at the tomb early in the morning
and did not find his body;
they came back and reported
that they had indeed seen a vision of angels
who announced that he was alive.
Then some of those with us went to the tomb
and found things just as the women had described,
but him they did not see.”
And he said to them, “Oh, how foolish you are!
How slow of heart to believe all that the prophets spoke!
Was it not necessary that the Christ should suffer these things
and enter into his glory?”
Then beginning with Moses and all the prophets,
he interpreted to them what referred to him
in all the Scriptures.
As they approached the village to which they were going,
he gave the impression that he was going on farther.
But they urged him, “Stay with us,
for it is nearly evening and the day is almost over.”
So he went in to stay with them.
And it happened that, while he was with them at table,
he took bread, said the blessing,
broke it, and gave it to them.
With that their eyes were opened and they recognized him,
but he vanished from their sight.
Then they said to each other,
“Were not our hearts burning within us
while he spoke to us on the way and opened the Scriptures to us?”
So they set out at once and returned to Jerusalem
where they found gathered together
the eleven and those with them who were saying,
“The Lord has truly been raised and has appeared to Simon!”
Then the two recounted
what had taken place on the way
and how he was made known to them in the breaking of bread.

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

It's interesting to point out that this happened on the day Christ rose from the dead. The same day that Mary Magdalene went to the tomb, the same day Peter and John rushed to it, the same day he appeared to the disciples without Thomas, the same day he appeared saying "Peace be with you." It's the gospel for the 3rd Sunday of Easter, technically, two three weeks after the actual event. BUT and this but is in all caps, Easter is but one great Sunday. In Church reckoning, the fifty days from Easter Sunday to Pentecost Sunday is considered only one Sunday. Ang galing no?

This is also the scriptural manifestation of our eucharistic celebration. Dito makikita ang unang Mass as we know it. Una, may gathering with Jesus (Introductory Rites), tapos may explanation ng Scripture (Liturgy of the Word), may breaking of the bread (Liturgy of the Eucharist) at uwian (Concluding Rite). Puwede niyong iargue ito sa mga hindi nakakaintindi. Anyway, ang point lang is that our Mass is an encounter with the Risen Lord at tuwing nagsisimba tayo, para tayong yung dalawang disipulo na nakatagpo niya sa Road sa Emmaus.

Pero siyempre, kung bano yung pari, uuwi na lang ako.

Bakit naman kita rerespetuhin?

2008-04-01T21:49:00.000-07:00

Mga Video ng Evening Mass of the Lord's Supper at Easter Vigil

2008-03-31T02:39:00.000-07:00

Kapuri-puri ka
Exultet
Gloria
Aleluya

Hindi kasi masend ang file. Anyway, panoorin niyo na lang. Marami akong cameo.

Liturgy ng Kasal ni Miss Mimi Moran (Mentor)

2008-03-30T19:42:00.000-07:00

Ang sukli ko sa lahat ng tulong mo ngayong taong ito. Hindi pa tayo tapos dahil clearance pa.

Message for the Marriage of Mentor

2008-03-30T14:13:00.000-07:00

This is the foreword of the liturgy I am preparing for Miss Moran who was my mentor for SY 2007-2008. This is where people with units and people without units differ. Mas malandi ang liturgy, may foreword pa. Hahahaha.

Marriage as a Living Witness to Christ

In his letter to the Ephesians, Saint Paul urges married couples to love their spouse as Christ loves his Church. The Church is the Bride of Christ and he showed his love on the cross, when he offered his very body and blood for the salvation of this Church. No other sacrament of the Church shows this most wonderful reality than Christian Marriage. In Christian Marriage, two baptized individuals commit to offer themselves to each other out of love for the rest of their life. They enter into a covenant with each other and become united in love.
The minister of Christian Marriage is not the priest but the couple. Not like other marriages which are simply contracts, two Christians stand before God and the People of God as baptized members of the Body of Christ and conformed by Confirmation in the image of Christ, to enter into a covenant to love one another as Christ did. The People of God, represented by the sponsors, accept the couple, pray for them and help them later on in their married life. The priest, as representative of God and the Church, will ratify and bless this union.
The Rite of Marriage is situated within the Eucharistic Celebration because it is the source and summit of Christian Life. In it, we remember and make present the loving act of God through Christ who offered himself on the cross, an example couples are to live out in married life. By our participation in the Eucharist, all Christians are called and obliged to offer themselves in service of others and by the Body and Blood we receive, we get the strength to do what is asked of us.
Finally, Christian Marriage is a sacrament, a transformative encounter with God and thus, married life should be seen as an encounter with God, a living out of our dignity as creatures in the image and likeness of the God who is love, and living the divine life which Christ gained and gave to us. In the love between husband and wife, the world sees the truth of Christ’s live. By their sacrifices and struggles in their life together, they witness to Christ who gave his life out of love for us. In the Sacrament of Christian Marriage within the Mass, the transformative power of the Lord is made present and effected. Just as ordinary bread and wine become the Body and Blood of Christ, the ordinary love between humans become divine. May the power of the same Christ who transformed water into wine be the source and strength of those married in him.
This Order of the Mass and Celebration of Christian Marriage has been prepared from the pertinent liturgical books that have been approved by the Church. Through the full, active and conscious participation of all in the celebration, this will be a fruitful one and a good start for a long and happy married life. With the Christian community, I pray that you will be blessed by God who is love

In Christ,

Jeffrey Velasco

Memo for Music Ministry

2008-03-28T13:27:00.000-07:00

To: Coordinators and members of the Music Ministry

Re: Songs for the Easter Season

The Season of Easter is the highest, most festive and most solemn of all seasons, it is thus to be celebrated with utmost joy and festivity. It is our season to celebrate the victory of Christ over sin and death and our birth as a Church. The tendency of some choirs, as what I have seen last week, is to sing the usual Ordinary Time songs. As what has been discussed in several formation seminars conducted in our parish, we have such a thing as a liturgical year wherein there are liturgical seasons and differing themes for each. It was also discussed that singing the liturgy is different from singing IN the liturgy. Singing the liturgy means that our songs are thematically and intrinsically connected with what is being celebrated. Singing in the liturgy means there is singing in the liturgy that is not necessarily connected to what is celebrated. You are supposed to sing the liturgy not just sing in the liturgy.

Ergo, Music for the easter celebrations SHOULD NOT BE THE SAME AS YOUR ORDINARY TIME LINEUP. Sing songs with Alleluia and the theme of the resurrection. You have enough time after Easter to sing the songs for Ordinary Time. It is Easter until Pentecost Sunday; help the people feel that it is Easter with your music.

I understand the difficulty of learning songs that are unfamiliar with you and that it takes time. But the ministry in which you are involved requires this. It is not enough for any liturgical minister to be contented with what one already knows. We will not grow if that is the case. Music has a catechetical value in the celebration. What kind of faith are we passing on to the people who go to mass if we are singing the wrong songs?

I am asking the Music Ministry coordinator and the coordinators of each choir to meet and prepare a list of Easter songs. Share what you know and accept what others share. I need the list to be drafted, posted and implemented as soon as possible.

It’s Easter. Christ is risen! Alleluia! He is truly risen! Alleluia!

In Christ,

J. Velasco
Worship Coordinator

My Schedule (Where You Can Find Me)

2008-03-19T09:34:00.000-07:00

Easter Message ng Lahat ng Gumagamit ng Church of the Holy Sepulchre sa Jerusalem

2008-03-18T14:06:00.000-07:00

Nakakatuwa lang na isa lang ang message nilang lahat. Ut unum sint.

Heads of Churches in Jerusalem
Easter 2008 Message

"In the evening of the first day of the week, Jesus came and stood among them. He said to them, "Peace be with you" and showed them his hands and his side. The disciples were filled with joy when they saw the Lord and again he said to them "Peace be with you."

St. John ch.20 vv 19-21

Dear Sisters and Brothers,

Christ is risen.

Many people limit their thoughts on Easter to the empty tomb. How important then, for us to concentrate on the first manifestation which our Lord made to his disciples. There is considerable encouragement to be gained from the fact that the living Christ is greeting his living Church. We do not under estimate the burden of so many of our faithful today from the continuing violence and acts of terrorism that surround them, and of which we all are victims, in the West Bank, in Gaza and in the Israeli society. Nevertheless, the Risen Lord reminds us and tells us that we have a role and we have to change the present situation, through the power and strength which He gives us.

On that first Easter evening it seems obvious that the disciples were full of fear mingled no doubt with doubt and perplexity So much had happened to make them uncertain of the future and consequently they were afraid. However, in their moment of greatest need Jesus came and stood amongst them. At least they believed that he suddenly appeared to them. Because, since they saw him die on the Cross, they believed that everything had ended and the Master has abandoned them. But, fear, weakness and locked doors could not keep Jesus from his disciples... then or now ! He appeared to them glorious and renewed their faith.

In giving the disciples the conventional greeting "Peace be with you" Jesus is seeking to quieten the hearts of his anxious and troubled disciples. He shows them his hands and his side to convince them of his identity as the one recently crucified. So their fear and doubt are replaced by joy. Today we too, we live in fear and perplexity. We too need to see the Risen Lord, in order to take away perplexity and fear because of all that is happening around us and in us, so to replace our fear and anxiety with peace and joy.

However the message of Easter does not end there. The new joy is a mission which the apostles have to bring to the world. Jesus sent them to the troubled world as a whole in order to bring to every one its joy and peace.

So Jesus says: "As my Father has sent me, even so send I you."

In this way Jesus reveals that his Church is to be the instrument through which his saving power is to be made known to the world as the lives of men and women are challenged to submit to the claims of his Kingdom.

More is revealed as Jesus tells the disciples of the spiritual power which will be given them to enable them to fulfill their task which he has given them.

"He breathed on them and said Receive the Holy Spirit."

In that instance he is preparing them for the forthcoming Pentecost. He also shows them the intimate relationship between himself and the Holy Spirit, sometimes described in the Early Church as "the Spirit of Christ".

Having told the disciples of the spiritual power He is giving them Jesus then makes it clear that the Church has a specific function in the world to explain and convince people that men and women have a respons¬ibility to confess their sins. If they truly repent and relieve then their sins are forgiven.

It is very normal that we bring the same message to our Land. Similarly we have to take away the many burdens on people's lives caused by Occupation, bloodshed, violence and killings and mutual hatred, as well as the wrong ways followed so far to reach security. In all these situations of death we demonstrate that we are the apostles of the resurrection, with its joy and hope. We have to tell the people that the present situation in which we are living is part of the world's sin, but it must also be part of the new power given to us by the Risen Lord. Hence we invite them to make penitence, to admit their involvement in the sin of the world, to be forgiven and to become able to see the right ways that lead to security and peace. We say this to our Leaders in Palestine and Israel. The ways used until today to reach security must be changed. If not, we will remain in the same positions in a permanent cycle of violence. For you, Leaders of this Land, we ask that God give you light and strength to take away from it death and fear so as to restore in it peace with security.

So, as we greet all of you this Eastertide we urge all concerned to demonstrate their faith in more positive terms not least showing their personal belief in a Risen and Glorified Jesus. Moreover, our Jesus is no figure of history but rather the One to teach us and guide us along the path of peace and new life.

To our friends across the world we wish the peace and joy of the Risen Lord. Thank you for your prayerful support but please we would ask that you recall that your faith in Christ has its origin in this Holy Land. You have to assume your responsibilities here. You too are responsible with us for restoring in it the joy of the Resurrection so as to lift the burdens of death, hatred, Occupation, Security Walls and the fear of taking the risk of peace. Do whatever you can and please involve your Governments too to assume their responsibilities for the peace of this Land.

Pray for us as well as for a just and comprehensive peace in this Land ; pray that fear, the main obstacle for peace, will disappear. Pray that people recognize and accept each other, so that the right ways be open before the glory of the Resurrection so that this Land of the resurrection may enjoy the new life to which God has called it.

Christ is risen.

Happy and Holy Easter.

Patriarchs and Heads of the Churches in Jerusalem
Patriarch Theophilos III, Greek Orthodox
Patriarch Michel Sabbah, R.C. Latin

Patriarch Torkom I Manoogian, Armenian Orthodox
Fr Pierbattista Pizzaballa, ofm, Custos of the Holy Land
Archbishop Anba Abraham, Coptic Orthodox

Archbishop Swerios Malki Murad, Syrian-Orthodox
Archbishop Abouna Matthias, Ethiopian Orthodox
Archbishop Paul Sayyah, Maronite

Bishop Suhail Dawani, Anglican
Bishop Mounib Younan, Lutheran
Bishop Pierre Malki, Syrian- Catholic

Archimandrite Joseph Saghbini, Greek Catholic
Fr. Rafael Minassian, Armenian Catholic

1st and 2nd Sundays of Lent

2008-02-15T10:12:00.000-08:00

[printing instructions: letter size back to back]

Formation Program for Masters of Ceremonies (for Dave)

2008-02-03T15:32:00.000-08:00

Module 1: Foundations

1. The Role of the Master of Ceremonies

a. Definition of Role according to GIRM 106 and CE

b. History of the office of Master of Ceremonies

c. Masters of Ceremonies today

2. The Theological, Christological and Pneumatological Dimensions of the Liturgy

a. SC 7

b. Liturgy as a Return to the Father through the Son in the Spirit

c. Priesthood of Christ – role of the Mystical Body

d. Anamnesis (ritual memorial) and Epiklesis (effects of the ritual memorial)

3. Sacramental Theology

a. Theological definition of sacraments (Schillebeeckx – encounter with God, etc)

b. Sign – symbol – sacrament

c. Sacramental Presence

d. Liturgy and Sacraments

4. Liturgical Books

a. Nature and importance of Liturgical Books

b. Short History of Liturgical Books and their effects

c. Introduction to each liturgical book

Module 2: The Eucharist

Theology and History of the Eucharist
General Instruction of the Roman Missal and Rubrics
Ceremonial Actions, Solemn Mass, Pontifical Mass

Module 3: The Liturgical Year

Theology, History and Structure of the Liturgical Year
Lent-Easter Cycle
Advent-Christmas Cycle and Important Feasts

Basic Formation for Parish Masters of Ceremonies

2008-01-31T17:48:00.001-08:00

To: Parish Priests, Parochial Vicars and Parish Coordinator of the Ministry of Altar Servers
Re: Basic Formation for Parish Masters of Ceremonies

Dear brothers in Christ,

Liturgical celebrations must be distinguished by grace, simplicity and order. In diocesan and parish liturgical celebrations, the master of ceremonies is tasked to coordinate the planning, preparations and actual celebrations of the liturgy. The master of ceremonies should be well-versed in the history, theology and pastoral aspects of the liturgy (cf. Ceremonial of Bishops, 24). This requisite knowledge facilitates planning and preparation of the faithful.

Considering the important role of the Master of Ceremonies plays in our liturgical life, the Ministry of Altar Servers of the Diocesan Ministry for Liturgical Affairs will be offering a Basic Workshop for Parish MCs on 28 February, 6 March and 13 March from 6:00 until 9:00 in the evening at the Immaculate Conception Cathedral Multi-purpose Building.

Participants must:

be appointed and highly recommended by the parish priest (with accompanying letter of appointment)
have basic knowledge of the liturgy
be a senior altar server (not necessarily by age nor years in service)
have the capability to direct liturgical celebrations

This is also open and highly recommended for parish worship coordinators.

Participants are to submit their recommendation letters signed by the parish priest a week before the seminar to facilitate the preparations of materials. You may fax it through 7237847. Participants without recommendation letters will not be entertained. The registration fee is Php 1000 for the dinner, venue, speakers and materials.

For further inquiries, please get in touch with Randy at 723 5113 to 15 local 514

May the Lord continue to bless you in your apostolic endeavors for the promotion of liturgical renewal in our diocese.

Fraternally yours in Christ,

Rev. Fr. Dennis Soriano
Minister for Liturgical Affairs

Noted by:

Rev. Fr. Emmanuel O. Sarez
Pastoral Director

Answering the Need for Liturgical Education

2008-01-18T11:02:00.000-08:00

This is a paper for liturgical education class.

When the pastor of my real parish was transferred, he asked me to help him in his new parish. It was a small church and it was quite far from the center of the diocese. It did not take me long to find that it had been neglected. And as my pastoral work in the liturgical celebrations there commenced, I saw that it really needed liturgical formation. Most of the ministers only know what was taught them in the formations from the diocese, the choirs did not have any decent repertoire of liturgical music and eveything in the celebration barely passed the minimum requirement (even the lights, only the light above the altar worked).

As the elected (I find it strange that I was elected without me knowing) Worship Coordinator, I was given the opportunity to improve the liturgical and devotional services in the parish. I was responsible for spearheading all planning, directing and evaluating what we do for worship. I took the time to attend meetings just to answer questions and clarify things. I found myself answering questions regarding small details of what we do in the Mass like bowing, genuflecting, etc and I realized that for many of the people here, it was the small things, the petty things, that were important. It was then that I realized that there was really a need to deepen their understanding of Christian prayer.

For the last two years, I had been busy not just with the liturgical services of the parish but also with giving formation seminars and talks. It is really amazing how the people in this parish are very open to these seminars and talks and they are very interested. I liken them to someone who hasn’t eaten for days who finds food and eats it voraciously. The people were very receptive and very willing to listen to someone half, or even a third of their age.

Recently, I have begun a worship publication for them that comes out monthly. I named it Ecclesia Orans because Fr. Dennis wont let me use Bukal (or Bukalette) and so that I can follow the tradition of the liturgical movement. It is where I try to explain things in a manner most can understand. It is mostly in Filipino. It is comforting to know that those who take copies do read them and keep them.

After reading the assigned articles, it was nice to know that I had been doing my part – helping make celebrations better and teaching litugy. I wish I could do more to make the liturgical celebrations in my new parish and in the bigger community of the Diocese better. But I need ordination for that. As of now, I am content with maximizing what I can do as a layperson, as a worship coordinator and as a member of the diocesan ministry for liturgical affairs.

Death Notice

2008-01-14T18:56:00.000-08:00

FR. EDUARDO P. HONTIVEROS, SJ

(20 December 1923 – 15 January 2008)

Fr. Eduardo P. Hontiveros, SJ, was born on 20 December 1923 in Molo, Iloilo City. He was one of eight children born to Jose Hontiveros and Vicenta Pardo.

Fr. Honti, as he is fondly known, was educated at the Capiz Elementary School and the pre-war Ateneo de Manila in Padre Faura, graduating from high school in 1939. From 1939 to 1945 he was at San Jose Seminary. He entered the Society of Jesus after the war in 1945, pronouncing first vows at Sacred Heart Novitiate in Novaliches in June 1947. There he finished his studies in philosophy and then proceeded to Ateneo de Zamboanga for his three-year regency, teaching religion, Latin, and English, and moderating the Choir String Band. In 1951, he traveled to the United States to study theology, and was ordained in 1954 by Francis Cardinal Spellman. After earning a doctorate in theology from the Gregorian University in Rome, he returned to teach in the Philippines in 1958. He pronounced final vows in the Society of Jesus in 1960.

Fr. Honti had a long career as a theology professor and seminary formator for Jesuits and San Jose seminarians. He served in various capacities, including as Rector of San Jose Seminary and Dean of Loyola School of Theology. For more than thirty years until 1991 when a stroke seriously hampered his mobility and capacity to communicate, he was a fatherly figure to generations of Jesuit and Josefino seminarians.

But Fr. Honti is best known for his music. In 1965, as the Second Vatican Council ended and called for inculturation of the liturgy, Fr. Honti, whose family is musically inclined, was already composing Mass hymns in Tagalog. He asked the church choirs in Barangka, Marikina, and Pansol, both communities near the new Ateneo campus in Loyola Heights, to sing his songs, and he readily adjusted the notes if the choir found his compositions too difficult. Before long, he had composed a complete set of hymns for the Mass. Thus began Fr. Honti’s love affair with heartfelt liturgical music. His songs spread to other parishes and by the 1970s, aided by a fresh wave of nationalism, his songs had become staple fare at Masses.

His name may not be familiar to all, but his music certainly is. He was not the only Filipino who experimented with sacred music in the vernacular starting in the 1960s, but he was certainly the most prolific, and most successful, if success is measured by the popularity of one’s work. Over a period of twenty-five years, Fr. Honti composed hundreds of hymns, many of which with moving stories of ordinary people behind them. He has inspired younger generations of composers like Fr. Nemesio Que, Fr. Fruto Ramirez, Fr. Manoling Francisco, Fr. Arnel Aquino, and Fr. Jboy Gonzales. It is no exaggeration that Fr. Honti has been called the Father of Filipino Liturgical Music.

Today it is a testament to Fr. Honti’s pioneering spirit that so many styles of church music are sung in our Masses and other gatherings. The choices can seem quite daunting, and it is never easy to select songs that various generations of churchgoers can follow, but play the opening notes of Fr. Honti’s Pananagutan, or intone his Luwalhati, Santo, Kordero ng Diyos, or his Magnificat, and everyone can join in. That is the surest way to show that while his name may not ring a bell, his music does.

Fr. Honti’s initiatives have been recognized with the Ateneo de Manila University’s Tanglaw ng Lahi Award (1976), the Asian Catholic Publishers’ “Outstanding Catholic Author” (1992), and the Papal award Pro Ecclesia et Pontifice (2000), among many other awards and citations. He suffered another major stroke in early January, and went home to the Lord on 15 January.

His wake is being held at the Oratory of St. Ignatius, Loyola House of Studies, Ateneo de Manila University, where daily masses will be held at 8:00 p.m. The funeral Mass is scheduled for Saturday, 19 January, 8:00 a.m. at the Church of the Gesu in Ateneo Loyola Heights campus. Interment will follow at the Sacred Heart Novitiate in Novaliches.

In lieu of flowers, donations can be made to Loyola School of Theology, for the Eduardo P. Hontiveros, SJ, Professorial Chair.

15 January 2008

Philippine Province of the Society of Jesus

Lent, Holy Week and Easter Preparations for OLPH Project 8

2008-01-13T02:28:00.000-08:00

Materials to be prepared:

Ecclesia Orans Lent-Easter Issue
Ecclesia Orans Holy Week Issue
Ecclesia Orans Easter Triduum Issue
Prayer Guide for Lent (Seven Sorrows)
Via Crucis
Prayer Guide of Visita Iglesia
Penitential Service Modules
Catechumenal Formation
Mystagogical Catechesis
Ceremonial and Liturgy Guides
Promotional Materials for Lent
Promotional Materials for Holy Week
List of Things Needed

Materials to be made:

Platform extensions with step
Taller cross stand
Altar of Repose
Concelebrants platforms
Candle holders
Triptych
Via Crucis in Tarpaulin
Banners for Holy Thursday
Banners for Good Friday
Banners for Easter Vigil

Materials to be procured:

Covers for the Liturgical books
Candles
Incense
Flowers
Cloths
Tubes for banners
Flags
Tambourines

Date	Time	Activity	Materials/Notes
5 February	7:00 pm	Rite of Blessing Palms to Ashes	· Gather last year’s palms from people · Rite of Blessing · Purchase bowls · Prepare ashes
6 February	6:00 am 7:30 am 5:00 pm 6:30 pm	Ash Wednesday Masses Rite of Imposition is after the Homily	· Instruct EMHC/Lectors/Servers · Prepare table at the side with the ashes
6 February	7:30 pm	Rite of Imposition of Ashes within the Celebration of the Word of God	· Assign: 1 lector · Prepare music or ask Kurei ·
13 February 20 February 27 February 5 March 12 March	7:20 pm	Penitential Service and Confessions Themes: 1 Penance leads to a strengthening of baptismal grace, 2 penance prepares for a fuller sharing in the paschal mystery of christ for the salvation of the world, 3 sin and conversion, 4the son returns to the father, 5 the beatitudes, 6 God comes to look for us, 7Renewing our lives according to christian vocation
		Lenten Recollection/s
8 February 15 February 22 February 29 February 7 March 14 March	6:00 pm or 7:20 pm	Stations of the Cross (Area and Church)
Everyday	Before Mass	Rosary of the Seven Sorrows
16 March	Sunday Schedule	Palm Sunday of the Lord’s Passion Rite of Blessing of Palms at the Beginning of the Mass	· Prepare at the Entrance: Microphone Gospel Book Holy Water · Copies of the Passion Narrative · Announce: bring candles on Easter Sunday
16 March	7:00 am	Principal Mass	· Assign 2 MCs in charge · Prepare things · No Candles nor Incense
17 March	12:00 mn	Pabasa	·
18 March		Pabasa	·
19 March		Kumpisalang Bayan (?)	·
20 March	7:00 am	Chrism Mass (Cathedral)	· Lead: Execom
	7:00 am	Morning Prayer (OLPH)	· Lead: CBO
	6:00 pm	Evening Mass of the Lord’s Supper	· Feet owners: Area/CBO/Ministry · Materials · Altar of Repose · Ciborium
		Vigil	· Lead: CBO
21 March	7:00 am	Morning Prayer	· Lead: CBO
	8:00 am	Public Stations of the Cross	· Lead: Area Coordinators
	3:00 pm	Celebration of the Lord’s Passion	· Worship
	5:00 pm	Prayer Service before the Image of the Corpse of Christ	· Lead: CBO
22 March	7:00 am	Morning Prayer	· Lead: CBO
	9:00 pm	Easter Vigil	· Worship
	12:00 am	Salubong	· Lead: Worship + Catechetical
	1:00 am	Salu-salo	· Lead: PPC
23 March	Sunday Schedule	Easter Sunday Celebrations	· Sequence (sung) · Renewal of Baptismal Vows
24 – 30 March		Mystagogical Catechesis	·
30 March	Sunday Schedule	2nd Sunday of Easter/ Domenica in Albis Divine Mercy Sunday	·
6 April	Sunday Schedule	3rd Sunday of Easter	·
13 April	Sunday Schedule	4th Sunday of Easter	·
20 April	Sunday Schedule	5th Sunday of Easter	·
27 April	Sunday Schedule	6th Sunday of Easter	·
4 May	Sunday Schedule	Ascension	·
10 May	6:30 pm	Pentecost Vigil (Long Celebration)	·
11 May	Sunday Schedule	Pentecost	·

Lent, Holy Week and Easter Preparations

2008-01-13T02:26:00.000-08:00

Proclamation on the Solemnity of the Lord's Epiphany

2008-01-02T02:14:00.000-08:00

Dear brothers and sisters, the glory of the Lord has shone upon us, and shall ever be manifest among us, until the day of his return. Through the rhythms of times and seasons let us celebrate the mysteries of salvation.

Let us recall the year's culmination, the Easter Triduum of the Lord: his last supper, his crucifixion, his burial, and his rising celebrated between the evening of the 20th of March and the evening of the 23rd of March.

Each Easter - as on each Sunday - the Holy Church makes present the great and saving deed by which Christ has for ever conquered sin and death.

From Easter are reckoned all the days we keep holy.

Ash Wednesday, the beginning of Lent, will occur on the 6th of February.
The Ascension of the Lord will be commemorated on the 4th of May.
Pentecost, the joyful conclusion of the season of Easter, will be celebrated on the 11th of May.

Likewise the pilgrim Church proclaims the passover of Christ in the feasts of the holy Mother of God, in the feasts of the Apostles and Saints, and in the commemoration of the faithful departed.

To Jesus Christ, who was, who is, and who is to come, Lord of time and history, be endless praise, for ever and ever.

R. Amen.

Para kay Diane na ikakasal na at iiwan na ako. hahahaha :))

2007-12-29T22:04:00.000-08:00

Ang Pag-iisang Dibdib bilang Pagsasabuhay kay Kristo

Hinihimok ni San Pablo sa kanyang sulat sa mga taga-Efeso ang mga mag-asawa na mahalin ang kanilang asawa gaya ng pagmamahal ni Kristo sa kanyang Simbahan. Isa sa mga taguri ng Simbahan ang pagiging esposa o asawa ni Hesukristo at walang ibang sakramento ang sumasagisag ng kasal ni Kristo at ng Simbahan kungdi ang sakramento ng pag-iisang dibdib. Walang ibang sakramento na kung saan ang dalawang Kristiyano ay itinatalaga ang kanilang sarili na ialay ang kanilang kabuoan alang-alang sa pag-ibig sa isa’t isa. Ito ang diwa ng kasal. Ito ang ginawa ni Kristo sa krus para sa kanyang minamahal na Simbahan. Sa kasal, ang lalaki at babae ay nagtitipan at nangangakong gagawin ang parehong pag-aalay na ito hanggang sa huling sandali ng kanilang buhay.

Sa sakramento ng kasal, ang gumaganap sa sakramento ay ang mga ikakasal at hindi ang pari. Sa pagdiriwang ng kasal, ang mga ikakasal ay hindi lang mga taong simpleng gumagawa ng isang kasunduan o kontrata. Tatayo sila sa harap ng Diyos at sa harap ng Sambayanang Kristiyano bilang mga binyagang Kristiyano na kinumpil upang maging kawangis ni Kristo at magtitipang gagawin ang ginawa ni Kristo na pag-aalay ng sarili para sa isa’t isa, magtitipang maging isa sa hirap at ginhawa, sa dusa at ligaya. Ang Sambayanang Kristiyano, sa katauhan ng mga ninong at ninang, mga bisita at pari, ay tatanggapin ang mga nagtitipan, mananalangin para sa katatagan at katapatan ng mga kinakasal, at gagabay at tutulong sa mga ito sa buhay mag-asawa.

Nakapaloob ang kasal sa Misa dahil ang Misa ang rurok at bukal ng mabubuting gawa ng Kristiyano. Sa Misa inaalala at ginaganap natin ang pag-aalay ni Kristo ng kanyang sarili para sa kaligtasan ng lahat. Sa pakiki-isa natin kay Kristo sa Eukaristiya, hinihimok tayong ialay din ang ating sarili para sa ating kapwa at dahil sa ating tinatanggap na Katawan at Dugo ni Kristo sa Misa, pinatatatag tayo upang magawa natin ang hamong ito. Ganitong pag-aalay ang hinihingi sa buhay mag-asawa at ang Eukaristiya ang magpapaalala at magbibigay-lakas para dito.

Ang Kasal ay isang sakramento, isang pakikipagtagpo sa Diyos kung kaya’t ang buhay mag-asawa ay pakikipagtagpo sa Diyos, pagsasabuhay sa Diyos at pakikiisa sa buhay ng Diyos. Sa pag-ibig ng mag-asawa at sa kanilang pag-aalay ng kanilang sarili sa isa’t isa, sinasalamin nila ang katotohanang sila ay mga nilikhang wangis ng Diyos na pag-ibig at mga kaisa ni Hesukristo.

Ang pagdiriwang ng pag-iisang dibdib na ito ay ang itinakdang pagdiriwang ng Pulong ng mga Obispo ng Pilipinas. Pinili ang mga pagbasa ayon sa tema ng pag-ibig at pagsasabuhay ng pag-ibig ng Diyos sa buhay mag-asawa. Sa halip na sagutan, ipahahayag ng ikakasal ang kanilang tipan nang buo. Dapat makibahagi ng buo, aktibo at may pagmamalay ang lahat ng natitipon para sa kasal na ito.

Nawa’y maging magandang simula ang pagdiriwang na ito para sa isang mahaba, malalim at maka-Diyos na pagsasama bilang mag-asawa. Kaisa ng Sambayanang Kristiyano, nananalangin ako na kayo ay pagpalain ng Diyos ng pag-ibig.

Kay Kristo,

Jeffrey Velasco
Tagapag-ugnay sa Pagsamba

Totoo na ito: Thesis Proposal for the Degree of Master of Arts in Liturgy

2007-12-28T02:48:00.000-08:00

Thesis: The Classical Roman Form of the Eucharist and the Reform of Vatican II

Premise and Objectives

The Eucharistic celebration that we have as the Ordinary form today is misconceived to be merely a product of the second Vatican Council, an invention concocted by a small group of people including Pope Paul VI of happy memory. This misconception has been fueled by those who (rabidly) support the Tridentine Mass. It is even shocking to Christian sensibility that people resorted to namecalling and false accusation in attacking the reform, referring the Paul VI mass as the Mass of the devil and falsely identifying the late Archbishop Annibale Bugnini of being a mason. Were these so-called Traditionalist correct? Was the post-Vatican II Mass really just an invention of Bugnini et. Al.? Is the Tridentine Mass the Mass of the Church since its beginning?

The Mass as we know it has a long history and a long process of evolution. The Liturgy of the Church of Rome has a colorful history. And it has a cycle – a cycle of celebration, accumulation of rites and then a reform, then going back to the celebration. The Tridentine Rite of the Mass is one of the products of this cycle. Those who made it wanted to return to the tradition of the Fathers, just like the earlier Gregorian reform, and this is the same goal of the Vatican II reformers. But the situation then was different from that of the Second Vatican Council. Theirs was to support the Counter-Reformation and defend the Tradition of the Church, whereas the Second Vatican Council wanted to reach out to the faithful of the modern world. And what was needed to return to the tradition of the Fathers such as old manuscripts, codices, missals, ordines and documents, is more available during the past century than during their time. Progress in archeology, finding important treasures of liturgical history, these things happened only in the last 200 years. The reformers of Trent did not have access to what we have today. The Post-Vatican II Mass, contrary to Traditionalist views, is more similar to the Classical Roman Liturgy. It can be considered as the fulfillment of the Trent reformers’ desire to have the Mass they were reforming as celebrated by the Fathers of the Roman Church.

How was the classical roman form of the Mass celebrated? How did the reformers go back to this? To what extent did they return to this? How did this reformed liturgy manifest the other reforms of the Second Vatican Council in areas such as theology and ecclesiology?

In this thesis, I will show how the reform of Vatican II was able to achieve going back to the Classical Roman Liturgy and how this form of the celebration affects the faith of each Christian and how we are as a Christian community, and that what was achieved in the reform of the liturgy, that is going back to the liturgical tradition of the Fathers also helped us go back somehow to how the Church was in the time of the Fathers.

Sidenote (I dont know where to put this). During the time of the Fathers, and even before that – Christians did not separate the profane from the divine. Their life here on earth, their bodies, their worship experience, was of this world and yet transfigured into the sacred. They did not fall in awe of the mystery – they lived in this mystery. The Mystery of God for them is something they can touch for their baptism made them a new creation, sharing in the life of Christ. We find it difficult today because we are so convoluted, that is why there are people who find the mystery something we can only see from the other side of the communion rail, something we shouldn’t touch nor eat because we are dirty. The early Christians had none of that. They knew that communion in Christ’s body meant that they actually commune with other people. They are not individualistic and merely going to church to see the host without actually communicating with each other in the church. God is manifest for them, not only in the sacrament but in their fellow Church members.

Bibliography

1. Ordo Romanus Primus
2. Sacramentarium Gelasianum Vetus
3. Sacramentarium Gregorianum
4. History of the Liturgy
5. Mass (Jungmann)
6. The Celebration of the Eucharist (Mazza)
7. Reform of the Liturgy (Bugnini)
8. Introduzione alla Storia della Liturgia Occidentale (Cattaneo)
9. Medieval Liturgy (Vogel)
10. Mass of the Roman Rite (Jungmann)
11. Handbook for Liturgical Studies (ed. Chupungco)
12. Anamnesis
13. L'Eglise en Priere (ed. Martimort)
14. Springtime in the Liturgy (Deiss)
15. MR 1975
16. MR 2000

Outline:

I. Introduction
II. The Classical Roman Form of the Eucharistic Celebration
A. Order of the Mass
B. Participation of the People of God
C. Ecclesiology Produced
III. Reform of the Second Vatican Council
A. Order of the Mass
B. Particiaption of the People of God
C. Ecclesiology on Vatican II
IV. Comparison of the Trent Reform and the Vatican II Reform
V. Implications
VI. Pastoral Notes

Memo for Advent

2007-12-02T19:42:00.000-08:00

3 December 2007

To: All lay and ordained liturgical ministries

Re: Advent Liturgical Celebrations

“Advent has a twofold character: as a season to prepare for Christmas when Christ's first coming to us is remembered; as a season when that remembrance directs the mind and heart to await Christ's Second Coming at the end of time. Advent is thus a period for devout and joyful expectation” (General Norms for the Liturgical Year and Calendar, 39)

Advent is the season to prepare for the Second Coming of the Lord by preparing to remember and celebrate his first coming. It is a special season with its own character and thus we should celebrate it according to its nature.

FLOW OF THE CELEBRATION

5 minutes before the start of the Mass: reminder to participate/behave
At the immediate start of the Mass: the common recitation of the Vision-Mission

The commentator will greet the people and ask the people to stand and recite the Vision Mission projected on the screen
The visual aid ministry must flash the VM statement.

Start of the celebration: after the VM recitation, commentator says “Today we are /celebrate… as we begin our celebration” which is the signal for the start of the Entrance Rite.
Entrance + Greeting + Introduction by the Presider (as usual)
Lighting of the Advent Wreath:

The presider says the words that explain the lighting.
The family lights the candle after the presider has finished speaking.
The choir leads the people in singing the first verse of “Pasko ng Paglaya” while the family does the lighting.

Penitential Rite (as usual)
No Gloria (except on 8 December for Solemnity of the Immaculate Conception)
Opening Prayer to End of Mass (as usual)

Music

Since Advent is a special season, songs commonly used for Ordinary Time should not be sung at the entrance and for communion. Again, a reminder to sing the liturgy not just to sing in the liturgy.

Environment

The bluish shade of violet is used for the Season of Advent. Christmas decorations should not be set up yet until before the eve of Christmas (24 December).

Genuine Love according to my Boss

2007-11-20T16:05:00.000-08:00

this is a repost from my boss's multiply (http://masigasig.multiply.com)

Meron daw matagal nang mag boyfriend at girlfriend. Kailangan ng space nung babae kaya nag-break up muna sila kahit ayaw ng lalake. Pagtagal-tagal nagkaroon ng bagong girlfriend yung lalake, na kinagalit naman ng dating girlfriend. Umaasa pa rin yung dating girlfriend na siya pa rin ang pipiliin nung dating boyfriend; umaasa siya na siya na lang. Ayaw ng lalaki. Sabi nung lalake,"You had me at my best. She had me at my worst." Yan ang sabi ni Popoy kay Basha. Yan ang sabi ni John Loyd kay Bea sa pelikulang... hehehe... you guessed it right... One More Chance.

To be loved when you are at your best, that is expected. To be loved when you are at your worst, that is a mystery. That is taking risk at its worst. That is leaping into unknown. In more ways than one, that is genuine love.

When a mother forgives a daughter after eloping with a man whom the mother dislikes, after giving birth to a child, left alone by the child's father and no contact with her mom for a year, that is being loved at your worst. That is genuine love.

When a husband takes her wife back, after leaving him and her children for abroad and taking a husband there for convenience, after stopping remittances for the children, and after getting ill abroad decides to return, that is being loved at your worst. That is genuine love.

When a parent embraces a child, after squandering the family's money in drugs and booze, after abusing siblings and friends, after putting the family's reputation in jeopardy, that is being loved at your worst. That is genuine love.

Being loved at your worst. That is what happens everytime we go to the Sacrament of Reconciliation. Being in touch with our weaknesses and confessing all our mistakes and sinfulness, we are at our worst. But God, through the priest, embraces us with his merciful love. God absolves our sins. God loves us most when we are at our worst, not because he approves of our worst, no, but because he knows how much love we need to get out of our worst and take the first step towards our best.

God loves us. And even at our worst, He will have us.

For boss and those who like to be concerned: Draft Outline of the Diocesan Guidelines for Liturgical Ministries

2007-10-07T21:39:00.000-07:00

*Medyo nasimulan ko na ang pagrereview ng mga documents at norms. Kung may isa-suggest na isama sa guidelines, magparamdam na kayo.

Nakapattern ito sa mga official na documents ng Simbahan na maraming footnotes.

I. Proemium (Foundations para sa Guidelines)
A. Christ's Ministry as the Foundation of all Christian Ministry
B. The Church as the Context and Beneficiary of Ministry
C. The Spirit: Received in Baptism, incorporating the faithful into the Mystical Body of Christ as the source of charism and empowerment to minister
D. Ministry in the Service of the Local Church
E. Liturgical Ministry as Participation in Christ the High Priest
F. The Bishop as the Dispenser and Regulator of Ministries
G. Purpose of these Guidelines

II. Nature of Individual Ministries
A. Liturgical Function
B. Charismatic Requirements to Minister
C. Vesture
D. Liturgical Norms

III. Ministry in Communion
A. Ministries in the Context of the Diocese and the Parish
B. Membership
C. Formation
D. Regular Assembly
E. Servant-Leaders
F. Organizational Norms

IV. Rite of Commissioning
V. Prayers

New Acquisitions

2007-08-25T15:19:00.000-07:00

Pastoral Liturgy by Josef Jungmann SJ
Liturgies Eastern and Western I: Eastern by Brightman
Sacramentarium Gregorianum I

Mio Biblioteca (My Library)

2007-08-16T04:52:00.000-07:00

The following is a list of my books. Not included here are fiction, nonfiction and writing books of which I still have a lot. These are just one fourth of my interests. Most here are books I need for my Master's Degree and Pastoral Work.

Liturgical Books
1. Aklat ng Mabuting Balita
2. Aklat ng Pagmimisa sa Roma
3. Book of Blessing
4. Ceremonial of Bishops
5. De benedictionibus
6. Lectionary (old edition)
7. Liturgy of the Hours Volume 1
8. Liturgy of the Hours Volume 2
9. Liturgy of the Hours Volume 3
10. Liturgy of the Hours Volume 4
11. Ordo Baptismi Parvulorum
12. Ordo Celebrandi Matrimonium
13. Ordo Exsequiarium
14. Ordo Initiationis Christiane Adultorum
15. Roman Missal 1960
16. Sacramentary
17. Supplement to the Roman Sacramentary
18. The Rites of the Catholic Church Volume 1
19. The Rites of the Catholic Church Volume 2

Books on Liturgy
1. A History of Liturgical Books by Eric Palazzo
2. A Short History of the Liturgy by Theodor Klauser
3. Ambrose of Milan's Method of Mystagogical Preaching by Craig Alan Saterlee
4. Baptism and Confirmation by Burkhard Neunhauser
5. Benedict's Rule: a Translation and Commentary by Terence Kurdong
6. Beyond East and West Problems in Liturgical Understanding by Robert Taft SJ
7. Blessings by Rev Thomas G. Simmons
8. Cantate et Iubilate Deo
9. Celebrating the Rites of Adult Initiation: Pastoral Reflections
10. Celebrating the Saints
11. Christ as the Sacrament of the Encounter with God by Edward Schillebeecx
12. Christian Initiation by Hugh Riley
13. Christian Initiation: Baptism in the Medieval West by JDC Fisher
14. Confirmation by Aidan Kavanaugh OSB
15. Context and Text by Kevin Irwin
16. Das Christliche Kultmysterium (The Mystery of Christian Worship) by Odo Casel OSB
17. Documents of Baptismal Liturgy by E.C. Whitaker
18. Documents of the Marriage Liturgy by Mark Searle and Kenneth Stevenson
19. Doors to the Sacred: A Historical Introduction to Sacraments in the Catholic Church by Joseph Martos
20. Episcopal Ordination and Ecclesial Consensus by Sharon McMillan
21. Eucharist and Offering by Kenneth Stevenson
22. Eucharist in rhe New Testament and Early Church by Eugene La Verdiare
23. Eucharist toward the Third MIllenium
24. Finding Voice to Give God Praise ed by Kathleen Hughes
25. Fire and Light in the Western Triduum by AJ MacGregor
26. Foundations of Liturgy by Adolf Adam
27. Funeral Liturgies by Flor McCarthy SDB
28. Gli Spazi della Celebrazione Rituale a cura della Facolta Teologica di Sicilia
29. Handbook for Liturgical Studies Volume 1 (Introduction to Liturgy) ed by Anscar Chupungco OSB
30. Handbook for Liturgical Studies Volume 2 (Fundamental Liturgy) ed by Anscar Chupungco OSB
31. Handbook for Liturgical Studies Volume 3 (The Eucharist) ed by Anscar Chupungco OSB
32. Handbook for Liturgical Studies Volume 4 (Sacraments and Sacramentals) ed by Anscar Chupungco OSB
33. Handbook for Liturgical Studies Volume 5 (Liturgical Time and Space) ed by Anscar Chupungco OSB
34. Hymn Introits for the Liturgical Year: The Origin and Development of the Latin Texts by Christian Tietze
35. Infant Baptism in the First Four Centuries by Joachim Jeremias
36. Introduction to Liturgical Theology by Alexander Schmemann
37. Introduction to the Liturgy by Ambrosius Verheul
38. Introduzione alla Storia della Liturgia Occidentale by Enrico Cattaneo
39. Jesus: An Experimental Christology by Edward Schillebeecx OP
40. L'eglise en Priere (The Church at Prayer) Volume 1 (Principles of Theology) ed by Aime Georges Martimort
41. L'eglise en Priere (The Church at Prayer) Volume 2 (The Eucharist) ed by Aime Georges Martimort
42. L'eglise en Priere (The Church at Prayer) Volume 3 (The Sacraments) ed by Aime Georges Martimort
43. L'eglise en Priere (The Church at Prayer) Volume 4 (The Liturgy and Time) ed by Aime Georges Martimort
44. Les Ordines Romani Du Haut Moyen Age by Michel Andrieu
45. Liturgy and Music ed by Robin Leaver and Joyce Ann Zimmerman
46. Living Water, Sealing Spirit
47. Medieval History by Cyrille Vogel
48. Ministry by Kenan Osborne OFM
49. Mystagogy by Enrico Mazza
50. On Liturgical Theology by Aidan Kavanagh
51. Ordination Rites of the Ancient Churches of East and West by Paul Bradshaw
52. Origins of the Liturgical Year by Thomas Talley
53. Patterns in Comparative Religion by Marcea Eliade
54. Priesthood by Kenan Osborne OFM
55. Primary Sources of Liturgical Theology
56. Progress and Tradition by Anscar Chupungco OSB
57. Public Worship: A Survey by Josef Jungmann SJ
58. Rule of Prayer, Rule of Faith: Essays in Honor of Aidan Kavanaugh OSB
59. Sacraments and Sacramentality by Bernard Cooke
60. Shaping the Easter Feast by Anscar Chupungco OSB
61. Source and Summit: Commemoration of Josef Jungmann
62. Springtime of the Liturgy by Lucien Deiss CsSP
63. That All May be One by Terence Nichols
64. The Bible and the Liturgy by Jean Danielou
65. The Celebration of the Eucharist
66. The Ceremonies of the Roman Rite Described by Adrian Fortescue
67. The Day Has Come! Easter and Baptism in Zeno of Verona by Gordon Jeanes
68. The Death of a Christian by Richard Rutherford
69. The Early Liturgy by Josef Jungmann SJ
70. The Essential Guardini
71. The Liturgical Year by Adolf Adam
72. The Liturgy Documents (Volume 1)
73. The Liturgy Documents (Volume 2)
74. The Mass of the Roman Rite Volume 1 by Josef Jungmann SJ
75. The Mass of the Roman Rite Volume 2 by Josef Jungmann SJ
76. The Origin of the Eucharistic Prayer by Enrico Mazza
77. The Pastoral Companion: A Canon Law Handbook for Catholic Ministry
78. The Place of Christ in Liturgical Prayer by Josef Jungmann SJ
79. The Reform of the Liturgy by Annibale Bugnini
80. The Roman Funeral Liturgy: History, Celebration and Theology by Vincent Kwane Owusu SVD
81. The Shape of the Liturgy by Gregory Dix OSB
82. The Spirit of the Liturgy by Joseph Ratzinger
83. The Spirit of the Liturgy by Romano Guardini
84. The Study of Liturgy ed by Cheslyn Jones, Geoffrey Wainwright, Edward Yarnolds SJ and Paul Bradshaw
85. Theological Dimensions of the Liturgy by Cyprian Vagaggini OSB
86. Theology of Christian Prayer by John Wright
87. To Join Together by Kenneth Stevenson

Languages
1. French Made Simple
2. French Step by Step by Charles Berlitz
3. German Made Simple
4. German Step by Step by Charles Berlitz
5. Italian Grammar by Charles Berlitz
6. Italian Step by Step by Charles Berlitz
7. Italian Vocabulary
8. Larousse French-English Dictionary
9. Larousse Italian Dictionary
10. Latin Made Simple
11. Mondadori Italian-English Dictionary
12. New Testament Greek by Eric Jay
13. Oxford French Dictionary and Grammar
14. Oxford Latin Grammar
15. Primer on Ecclesiastical Latin by John Collins
16. The Everything Learning Latin Book

Comparison of the Order of the Mass of Missale Romanum 1570 and Missale Romanum 2000

2007-07-18T23:13:00.001-07:00

The Missale Romanum of the Tridentine Rite and of the Second Vatican Council are two treasures of the Church. Both were produced in response to the needs of the era when they were born. The MR 1570 responded to the Reformation and the abuses at that time. It was a codification of what was deemed good in the current practice and it sought to stabilize liturgical activity in the Church. The Fathers then sought to preserve a treasure of the Holy Mother Church. The MR of Vatican II on the other hand was a product of aggiornamento. The Church had to respond to the times, to make its liturgy relevant and participative once more, and to involve the faithful once again to the mystery of faith and ultimately, to the activity of the Church.

Each has its own strength, theological focus and ecclesiological emphases. For the MR 1570, the rites strengthened the solemnity of the eucharistic celebration, the doctrine of the real presence of Christ in the eucharistic species, and hierarchy of the Church, that is, the clergy. The Vatican II Ordo Missae emphasizes the work of Christus Totus that is the Mystical Body of Christ, balances the four modes of Christ’s real presence in the Word, the eucharistic species, the faithful and the clergy, and highlights the active participation of all of Christ’s faithful in the liturgy and the Church.

I have been fortunate to experience both rites. I am immersed in the current normative Ordo Missae, being of service to the parish as, among other things, Worship Coordinator and Master of Ceremonies. I have also been fortunate to be able to attend the Tridentine Mass celebrated by Fr. Michell Joe Zerrudo at Most Holy Redeemer a few times, although it is already the 1962 Editio Typica that is used. I have not dared attend the schismatic sort near my residence but I know it uses the 1962 typical edition.

As I was in the process of making this paper, news items came out about Pope Benedict’s supposed permission to use the Tridentine Mass.

In this paper, I will demonstrate the similarities and differences in the two Orders in the individual parts of the celebration, the liturgical texts and the rubrical instructions. I found it necessary to include a comprehensive run-through of both Ordines Missae. To be able to make this comparative analysis, I used the editio typica tertia provided with the ICEL draft and I was able to get a digital copy of the 1914 edition of the MR 1570, which probably already has emendations.

MR 1570

The Tridentine Mass begins with the preparations of the celebrant. Even before the celebration, the priest already has a lot of preparatory rituals with regard to the putting on of his vestments, with his spiritual predisposition for the celebration, among other things. After he has done these, he goes to the sanctuary and stands at the foot of the altar, and makes the sign of the cross as he says “In nomine Patris et Filii et Spiritus Sanctu. Amen.” He then says Psalm 45 with an antiphon in a dialogical manner with the assisting minister. The priest makes a sign of the cross as he says “Adiutorum nostrum in nomine Domine,” to which the server responds “Qui fecit coelum et terram.” Then, they proceed to the Confiteor, which the priest says first with his body bent low. At the words “mea culpa, mea culpa, mea maxima culpa,” striking of the breast is done and swaying of the body. After the priest has done the Confiteor, the minister says the minor absolution using second-person pronouns in reference to the priest, then he also does the Confiteor and receives the minor absolution from the priest. The priest then makes the absolution as he signs himself. This is followed by a dialogue between priest and minister still seeking for God’s mercy – this survives as the second form of the Actus Paenitentialis. Then he says “Dominus vobiscum,” to which ministers respond “Et cum spiritu tuo.” Then he says “Oremus.” It is only at this point that he goes to the altar as he says the prayer “Aufer a nobis…” He puts his joined hands on the altar as he says the prayer “Oramus te, Domine” which is a prayer as he kisses the altar. The prayer makes reference to the saints and the relic in the altar. In Missa Solemni, the priest would bless the incense with “Ab illo benedicaris in cuius honore cremaberis. Amen.” and incenses the altar in the manner indicated by the diagram in the riu

Then the deacon incenses the priest. The priest then signs himself and begins the Introit. The Introit is followed by the Kyrie, sung by the choir and recited in dialogue form by the priest and the ministers. Then, the priest intones the Gloria as he extends and joins his hands and makes a bow. He then proceeds to recite the Gloria by himself. At the words “Adoramus te,” “Gratias agimus,” “Iesu Christe” and “Suscipe deprecationem” bows of the head are made and in the last words “Cum Sancto Spiritu,” the sign of the cross is made.

The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” Then he says “Oremus” as he faces the altar again to read the Collecta. The only words made audible is the doxology “Per…” to which the automatic answer is “Amen.”

The Collecta is followed by a reading from the epistle. It is read by a subdeacon at the sanctuary. While the subdeacon reads the epistle, the priest reads it for himself at the right end of the altar. The reading ends without any acclamation by the people. It is immediately followed by the Gradual – the psalm with its antiphon. Then it is followed by the Tractus or the Alleluia with its verse and if the season/day calls for it, the sequence.

Then comes the Gospel. In Missa Solemni, before the Gospel, the deacon prepares himself (Munda cor meum…) and then, asks (Iube, domne, benedicere) and receives the blessing from the priest (Dominus sit in corde tuo…). The Gospel is proclaimed at the left side of the presbyterium by the deacon. At the start of the Gospel, crosses are made on the forehead, lips and breast. After the Gospel, there is no acclamation by the people except the ministers who say “Laus tibi, Christe.” The subdeacon brings the Gospel Book to the priest for him to kiss. Then the priest is incensed.

In normal Missae, the priest just prepares himself (Munda cor meum…) and reads the Gospel at the left end of the altar.

Then, the priest extends and joins his hands and bows as he intones the Credo, which he recites privately while everyone else sings. At the words “Deum,” “Iesum Christum” and “simul adoratur” a bow to the cross is made. As “Et incarnatus est… Et homo factus est” are said, the genuflection is made. At the last phrase “Et vitam venturi saeculi,” the priest signs himself.

All of these are just the introduction to the Liturgy of the Eucharist.

The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” Then he says “Oremus” but there is no prayer. It is the start of the Liturgy of the Eucharist. He receives the paten with the host and says the prayer “Suscipe, sancte Pater…” which has elements that connect the bread as an offering for sins. He makes a sign of the cross with the paten (with the host) and then puts the host on the corporal. Wine is put into the chalice and water is added with a sign of the cross and the prayer “Deus, qui humanae substantiae…” which used to be a formulary for a Sunday and basically asks for divinity for mankind as Christ became human. The prayer for the wine (Offerimus tibi, Domine…) seeks for salvation. It is likewise used as he makes the sign of the cross. Then the priest bends and asks “in spiritu humilitatis et in animo contrito” that the sacrifice “nostrum” be pleasing to God. Then he stands straight and raises his eyes to heaven and then looks down again (or else, he can’t read the prayer). He calls upon God to come and sanctify the sacrifice.

Whenever the priest receives something, the minister kisses his hand first.

In Missa Solemni, he blesses the incense with an invocation to St. Michael. Then he incenses the bread and wine in the manner indicated in the diagram found in the rubrics directory.

After the bread and wine has been incensed, the altar is incensed in the manner indicated by the previous diagram. The incensation is accompanied by the recitation of prayers and Psalm 140. Afterwards, the priest hands the thurible to the deacon with accompanying words (Accendat in nobis…). The deacon incenses the priest, then the subdeacon and the choir. Then he passes the thurible to the thurifer who incenses the acolytes and the people.

The priest then washes his hands as he recites Psalm 25 (Lavabo inter innocentes…). He then bends and says the prayer to the Trinity asking that God may accept the offering in remembrance of the paschal mystery and in honor of the saints, for salvation and for thanksgiving. He then kisses the altar again and faces the people as he says “Orate, fratres: ut meum ac vestrum sacrificium acceptabile fiat apud Deum Patrem omnipotentem,” to which the ministers respond and the priest recites “Suscipiat Dominus sacrificium de minibus tuis (meis) ad laudem et gloriam nomis sui, ad utilitatem quoque nostrum, totiusque Ecclesiae suae sanctae.”

The priest extends his hands and says “Oremus” followed by the Secreta, of which only “Per omnia saecula saeculorum” is heard. It is followed by the Praefatio which varies according to the liturgical day.

The priest, with hands outstretched, says

Dominus vobiscum.

The ministers answer

Et cum spiritu tuo.

The presider, raising his outstretched hands, says

Sursum corda.

The ministers answer

Habemus ad Dominum.

The presider, joins his hands and bows, and says

Gratias agamus Domino Deo nostro.

The ministers answer

Dignum et iustum est.

The praefatio is followed by the Sanctus, which the priest recites with hands joined and head bowed. At the words “Benedictus, qui venit…” he makes the sign of the cross.

The priest now says the Canon Missae. The priest extends, elevates and joins his hands, looks up, and then looks towards the altar, makes a profound bow and begins the Canon, with his hands on the altar.

For the purpose of this paper, I am quoting the entire Canon and indicate the rubrics in English.

TE IGITUR, clementissime Pater, per Iesum Christum, Filium tuum, Dominum nostrum, supplices rogamus ac petimus,

The priest kisses the altar and joins his hands in front of his breast.

uti accepta habeas

He makesa sign of the cross over the host and chalice.

et benedicas haec X dona, haec X munera, haec X sancta sacrificia illibata,

He extends his hands as he continues.

in primis, quae tibi offerimus pro Ecclesia tua sancta catholica:
quam pacificare, custodire, adunare et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N. et omnibus orthodoxis, atque catholicae et apostolicae fidei cultoribus.

Commemoratio pro vivis.

Memento, Domine,
famulorum famularumque tuarum N. et N.

He joins his hands and prays for the intentions of the living.

Then, he extends his hands and continues.

et omnium circumstantium, quorum tibi fides cognita est et nota devotio, pro quibus tibi offerimus: vel qui tibi offerunt hoc sacrificium laudis, pro se suisque omnibus: pro redemptione animarum suarum, pro spe salutis et incolumitatis suae: tibique reddunt vota sua aeterno Deo, vivo et vero.

86. Infra Actionem:

Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Iesu Christi: + sed et Beati Ioseph, eiusdem Virginis Sponsi, et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, Iacobi, Ioannis, Thomae, Iacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Ioannis et Pauli, Cosmae et Damiani: et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio.

He joins his hands.

Per eiundem Christum Dominum nostrum. Amen.

He extends his hands over the host and chalice and says

Hanc igitur oblationem servitutis nostrae, sed et cunctae familiae tuae, quaesumus, Domine, ut placatus accipias: diesque nostros in tua pace disponas, atque ab aeterna damnatione nos eripi, et in electorum tuorum iubeas grege numerari.

He joins his hands.

Per eiundem Christum Dominum nostrum. Amen.

He makes a sign of the cross at several instances

Quam oblationem tu, Deus, in omnibus, quaesumus, beneXdictam, adscripXtam, raXtam, rationabilem, acceptabilemque facere digneris:

He makes a sign of the cross over the host.

ut nobis CorXpus

He makes a sign of the cross over the chalice.

et SanXguis fiat dilectissimi Filii tui,

He joins his hands.

Domini nostri Iesu Christi.

Qui pridie quam pateretur,

He takes the host.

accepit panem in sanctas ac venerabiles manus suas,
He looks up

et elevatis oculis in caelum ad te Deum, Patrem suum omnipotentem,

He bows his head.

tibi gratias agens,

He makes a sign of the cross over the host.

beneXdixit, fregit, deditque discipulis suis, dicens:

accipite et manducate ex hoc omnes:

He holds the host with his index finger and thumb and says the following over the host(s).

HOC EST ENIM CORPUS MEUM,
QUOD PRO VOBIS TRADETUR.

He genuflects in adoration and shows the host to the people. Then he puts it on the corporal and genuflects again in adoration. He washes his fingers.

With the chalice…

Simili modo postquam coenatum est,
He takes the chalice.

accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas:

He bows his head.

tibi gratias agens,

He holds the chalice with the left hand and makes a sign of the cross over the chalice

beneXdixit, deditque discipulis suis, dicens:
accipite et bibite ex eo omnes:

He holds the chalice and continues to say the following. The chalice is held elevated over the altar.

HIC EST ENIM CALIX SANGUINIS MEI
NOVI ET AETERNI TESTAMENTI:

MYSTERIUM FIDEI:
QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR
IN REMISSIONEM PECCATORUM.

He puts the chalice on the corporal.

Haec quotiescumque feceritis, in mei memoriam facietis.

He genuflects in adoration. He shows the chalice to the people, puts the chalice on the corporal and genuflects in adoration. He puts the pall on the chalice. Then with hands not joined says

Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, eiusdem Christi Filii tui, Domini nostri, tam beatae passionis, necnon et ab inferis resurrectionis, sed et in caelos gloriosae ascensionis: offerimus praeclarae maiestati tuae de tuis donis ac datis,

He joins his hands and makes the sign of the cross over the host and chalice.

hostiam X puram, hostiam X sanctam, hostiam X immaculatam,

He makes the sign of the cross over the host.

Panem X sanctum vitae aeternae,

He makes the sign of the cross over the chalice.

et Calicem X salutis perpetuae.

He extends his hands.

Supra quae propitio ac sereno vultu respicere digneris: et accepta habere, sicuti accepta habere dignatus es munera pueri tui iusti Abel, et sacrificium Patriarchae nostri Abrahae: et quod tibi obtulit summus sacerdos tuus Melchisedech, sanctum sacrificium, immaculatam hostiam.

He makes a profound bow, joins his hands and puts them on the altar as he says:

Supplices te rogamus, omnipotens Deus: iube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu divinae maiestatis tuae: ut, quotquot

He kisses the altar

ex hac altaris participatione sacrosanctum Filii tui

He joins his hands and makes a sign of the cross over the host and the chalice.

CorXpus, et SanXguinem sumpserimus,
He signs himself.

omni benedictione caelesti et gratia repleamur.
He joins his hands.

Per eiundem Christum Dominum nostrum. Amen.

95. Commemoratio pro defunctis

Memento etiam, Domine, famulorum famularumque tuarum N. et N., qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis.

He joins his hands and prays for the intentions. Then continues with his hands extended.

Ipsis, Domine, et omnibus in Christo quiescentibus locum refrigerii, lucis et pacis, ut indulgeas, deprecamur.

He joins his hands and makes a head bow.

Per eiundem Christum Dominum nostrum. Amen.

He strikes his breast with his right hand and says in an audible voice

Nobis quoque peccatoribus

He extends his hands and continues in a low voice

famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Ioanne, Stephano, Matthia, Barnaba, Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meriti, sed veniae, quaesumus, largitor admitte.

He joins his hands.

Per Christum Dominum nostrum.

Per quem haec omnia, Domine, semper bona creas,

He makes a sign of the cross over the host and chalice as he says.

sanctiXficas, viviXficas, beneXdicis et praestas nobis.

He uncovers the chalice, genuflects, holds the host with his right thumb and index finger and the chalice with the left hand and with the host makes a sign of the cross over the opening of the chalice as he says.

Per ipXsum, et cum ipXso, et in ipXso,

He makes a sign of the cross with the host in front of him but over the chalice.

est tibi Deo Patri X omnipotenti, in unitate Spiritus X Sancti,

He raises the chalice with the host.

omnis honor et gloria

He puts the host on the corporal, covers the chalice, genuflects and says or sings aloud:

per omnia saecula saeculorum.

The people respond.

Amen.

After this, the Lord’s Prayer is sung by the priest alone. The priest extends his hands but with the thumb and index finger joined. The people sing the last phrase “Sed libera nos a malo.” The priest says Amen secretly.

He then takes the paten and says the prayer “Libera nos, quaesumus…” Then makes the sign of the cross on himself with the paten at the words “da propitius pacem…” and kisses the paten afterwards. He puts the paten under the host. He then uncovers the chalie, genuflects and holds the host over the chalice as he says “Per eundem Dominum nostrum Iesum Christum, Filium tuum.” He breaks it in the middle, holds it with his right hand over the paten. Then from one part, he breaks a part as he says “Qui tecum vivit et regnat in unitate Spiritus Sancti Deus.” He puts the broken host on the paten. He takes the small part and puts it over the chalice as he says or sings aloud “Per omnia saecula saeculorum,” to which the ministers/people respond “Amen.”

He makes the sign of the cross with the small part of the host over the chalice and says “Pax X Domini sit semper vobisXcum.” Ministers/People respond “Et cum spiritu tuo.”

He then drops the host into the chalice as he says the prayer “Haec commixtio…” He covers the chalice, genuflects and bends towards the Sacrament. He joins his hands and strikes his breast as he says aloud the Agnus Dei.

He then says “Domine, Iesu Christe, qui dixisti…” with his hands joined and resting on the altar. He kisses the altar and says “Pax tecum,” responded to with “Et cum spiritu tuo.”

He then says his private preparation prayers. Then, he says the invitation to communion “Panem caeletem accipiam, et nomen Domini invocabo.” He takes the host with his left thumb and index finger over the paten held with the right hand and says “Domine, non sum dignum…” aloud and continues the rest inaudibly. With the host in his right hand, he makes the sign of the cross over the paten saying “Corpus Domini nostri…” He bows and eats the host. He puts the paten on the corporal. He uncovers the chalice, genuflects, and drops all fragments of the host into the chalice as he says “Quid retribuam Domino…” He takes the chalice with the right hand and makes the sign of the cross as he says “Sanguis Domini nostri…” He drinks the wine with the paten under his chin.

The people communicate kneeling down. The priest is accompanied by a minister holding a candle, and another minister holding the communion plate. The priest does not say anything. After communicating, the people make the sign of the cross.

After communion, during purification, “Quod ore sumpsimus…” is recited. When the chalice is being purified, “Corpus tuum, Domine…” is recited. The priest washes his fingers over the chalice and drinks it.

The priest recites the communion antiphon. The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” Then he says “Oremus” as he faces the altar again to read the Post Communionem. The only words made audible is the doxology “Per…” to which the automatic answer is “Amen.”

The priest then kisses the altar again and faces the people as he says “Dominus vobiscum” to which the people should respond “Et cum spiritu tuo.” The deacon then says/sings “Ite, missa est.” The answer is “Deo gratias.”

The priest bends before the altar and says inaudibly “Placeat tibi, Sancta…” Then he kisses the altar, looks up, extends, elevates and joins his hands and says “Benedicat vos omnipotens Deus,” then faces the people and blesses them “Pater, et Filius, et Spiritus Sanctus.” The people answer “Amen.” Then he makes a sign of the cross on the altar or book, then his forehead, lips and breast as he says “Initium sancti Evangelii…” and the ministers respond “Gloria tibi, Domine.” With hands joined says the beginning of John’s Gospel. The Gospel ends and the people say “Deo gratias.” Afterwards, the priest goes down from the altar and does his thanksgiving after the Mass.

Editio Typica III

The Missale Romanum of Vatican II begins with the gathering of the people formalized by the Entrance or Introductory Rites. The presiding priest (sacerdos) goes to the altar with the ministers accompanied by the Entrance hymn. The Gospel Book is carried in procession and is placed on the altar. Upon reaching the altar, they make a profound bow towards the altar. The ordained ministers kiss the altar. If incense is used, the altar and the cross are incensed. All go to their places. The presider goes to his chair and facing the people, initiates the Sign of the Cross. The people answer “Amen.” Then he greets the assembly with any of the three formulas provided in the Sacramentary. A bishop may say “Pax vobiscum.” The people answer “Et cum spiritu tuo.”

Then, the presider or any minister says a few words as introduction to the celebration, followed by either the Actus Paenitentialis or the Rite of Blessing and Sprinkling Holy Water.

The Act of Penitence has three forms. The first form is the Confiteor, recited together by the priest and the people, followed by the Kyrie. The second form is a short dialogue that in the old rite followed the absolution; this form also necessitates the Kyrie after. The third form has invocations combined with the Kyrie. All three forms have the same “minor absolution” which is now clearly not effective in a way that the Sacrament of Reconciliation is. The Kyrie is sung by the whole assembly after the minor absolution of Forms A and B.

The Rite of Blessing and Sprinkling Holy Water is done especially during the Paschal season. Holy Water is a reminder of Baptism when sins were washed. After the prayer of blessing, the presider sprinkles himself, his ministers and the people. This is accompanied by a hymn. After the sprinkling, the priest returns to his chair and says a prayer similar to the minor absolution.

Outside Advent and Lent, the Gloria follows. It is sung by the whole assembly.

The Opening Prayer follows. It begins with an invitation “Oremus,” followed by silence. The priest then recites aloud the prayer from the Sacramentary to which the assembly gives their assent with “Amen.”

The Liturgy of the Word follows. The Vatican II Mass defines this major part of the celebration as the Liturgy of the Word. There are three Scripture readings. Outside Easter, the first reading comes from the Old Testament. During Easter, the first reading is a semi-continuous reading of the Acts of the Apostles. The readings end now with the words “Verbum Domini,” to which the people respond “Deo gratias.”

The reading is followed by the people’s response through a psalm. A cantor proclaims/sings the verses to which the people repeat the response. The second reading comes from the epistles, catholic letters and revelations. Likewise, it ends with “Verbum Domini,” to which the response is “Deo gratias.”

It is followed by the Gospel Acclamation, which outside Lent is always the Alleluia.

While the Gospel Acclamation is being done, the deacon asks (Iube, Domne, benedicere) and receives the blessing (Domine, sit corde), takes the Gospel Book from the altar and processes to the Ambo. He may be accompanied by those bearing candles and incense. If there is no deacon, a concelebrant or the presider does this function. He prepares by saying the prayer “Munda cor meum…”

The Gospel is proclaimed. It begins with the greeting “Dominus vobiscum,” with the response “Et cum spiritu tuo,” and “Lectio sancti Evangelii secundum N,” with the response of the people “Gloria tibi, Domine.”

If incense is used the Gospel Book is incensed. The Gospel is then proclaimed and everyone listens. The proclamation ends with “Verbum Domini,” with the response “Laus tibi, Christe.” The Gospel Book is kissed by the proclaimer or it is kissed by the bishop who presides with the words “Per evangelica dicta delantur nostra delicta.”

The Homily follows. The Homily explains the Scripture readings with exhortations to live according to God’s Word.

The Homily is followed by the Professio Fidei, which may be a recitation of the Niceno-Constantinopolean Symbol or the Apostles’ Creed.

The Creed is followed by the Oratio Universalis or Prayer of the Faithful wherein the faithful exercise their common priesthood by praying for the salvation of the world. The intentions for the Church, for government officials and the salvation of the world, for those with particular needs and for the community express the exercise of the priesthood of all baptized. This is done in all Masses with a congregation unless otherwise indicated in the Rite.

This concludes the Liturgy of the Word.

The Liturgy of the Eucharist opens with the Preparation of Gifts. Ministers prepare the corporal, purificator, chalice, pall and missal on the altar. Bread and wine and gifts for the poor and the needs of the Church are brought to the altar by members of the faithful or by ministers. The priest receives the gifts.

The presider takes the paten with the host and says the prayer “Benedictus es, Domine, Deus universi…” audibly if there is no singing or inaudibly when there is signing. The deacon, or a priest prepares the chalice. Water is added to the wine with the inaudible prayer “Per huius aquae et vini…” which asks for a share in divinity for humans because Christ shared in our humanity. The presiding priest says the “Benedictus es, Domine, Deus universi…” for the wine. If the “Benedictus es…” prayers are said audibly, the people answer “Benedictus Deus in saecula.”

The priest then bows towards the altar and prays inaudibly “In spiritu humilitatis et in animo contrito…” which just asks that God be pleased with the offering made in humility and a contrite spirit.

If incense is used, the bread and wine are incensed, then the altar and cross. Afterwards, the priest is incensed and the people.

The priest then washes his hands at the side of the altar with the inaudible prayer “Lava me, Domine…”

Standing at the center behind the altar facing the people, the priest says “Orate, fratres: ut meum…” to which the people respond with “Suscipiat Dominus…” The priest then says the Oratio Super Oblata audibly, to which the people give their assent with “Amen.”

The Eucharistic Prayer follows. It begins with an opening dialogue.

The priest, with hands outstretched, says

Dominus vobiscum.

The ministers answer

Et cum spiritu tuo.

The presider, raising his outstretched hands, says

Sursum corda.

The ministers answer

Habemus ad Dominum.

The presider, joins his hands and bows, and says

Gratias agamus Domino Deo nostro.

The ministers answer

Dignum et iustum est.

The priest proceeds with the Praefatio which varies according to the liturgical day. Afterwards, the Sanctus is sung by all.

There are now thirteen Eucharistic Prayers that may be used. The parts of the priest in the Eucharistic Prayer are proclaimed or sung in a loud and clear voice without the accompaniment of any musical instrument. The Roman Canon is Eucharistic Prayer I. Eucharistic Prayer II is derived from that of Hippolytus. Eucharistic Prayer III is composed by the Consilio that implemented the reforms of Vatican II. Eucharistic Prayer IV is derived from the Eastern anaphora – it has its own invariable preface. There are two Eucharistic Prayers for Reconciliation, three Eucharistic Prayer for Masses with Children and four Eucharistic Prayers for Various Needs and Occasions.

The structure of the Eucharistic Prayers have acclamations by the people after the praefatio (sanctus), the narrative of institution (eucharistic/memorial acclamation) and the doxology (great amen). Parts of the Eucharistic Prayer may be proclaimed by concelebrating priests.

The Roman Canon now goes as follows.

Sacerdos, manibus extensis, dicit:

TE IGITUR, clementissime Pater, per Iesum Christum, Filium tuum, Dominum nostrum, supplices rogamus ac petimus, uti accepta habeas

signat semel super panem et calicem simul, dicens:

et benedicas haec + dona, haec munera, haec sancta sacrificia illibata,

extensis manibus prosequitur:

in primis, quae tibi offerimus pro Ecclesia tua sancta catholica: quam pacificare, custodire, adunare et regere digneris toto orbe terrarum: una cum famulo tuo Papa nostro N. et Antistite nostro N. et omnibus orthodoxis, atque catholicae et apostolicae fidei cultoribus.

Commemoratio pro vivis.

Memento, Domine, famulorum famularumque tuarum N. et N.

Iungit manus et orat aliquantulum pro quibus orare intendit.

Deinde, manibus extensis, prosequitur:

Infra Actionem:

Communicantes, et memoriam venerantes, in primis gloriosae semper Virginis Mariae, Genitricis Dei et Domini nostri Iesu Christi: + sed et Beati Ioseph, eiusdem Virginis Sponsi, et beatorum Apostolorum ac Martyrum tuorum, Petri et Pauli, Andreae, (Iacobi, Ioannis, Thomae, Iacobi, Philippi, Bartholomaei, Matthaei, Simonis et Thaddaei: Lini, Cleti, Clementis, Xysti, Cornelii, Cypriani, Laurentii, Chrysogoni, Ioannis et Pauli, Cosmae et Damiani) et omnium Sanctorum tuorum; quorum meritis precibusque concedas, ut in omnibus protectionis tuae muniamur auxilio.
(Per Christum Dominum nostrum. Amen.)

Manibus extensis, prosequitur:

Iungit manus.

(Per Christum Dominum nostrum. Amen.)

Tenens manus expansas super oblata, dicit:

Quam oblationem tu, Deus, in omnibus, quaesumus,
benedictam, adscriptam, ratam,
rationabilem, acceptabilemque facere digneris:
ut nobis Corpus et Sanguis fiat dilectissimi Filii tui,
Domini nostri Iesu Christi.

Iungit manus.

In formulis quae sequntur, verba Domini proferantur distincte et aperte, prouti natura eorundem verborum requirit.

Qui pridie quam pateretur,

accipit panem, eumque parum elevatum super altare tenens, prosequitur:

accepit panem in sanctas ac venerabiles manus suas,

elevat oculos

et elevatis oculis in caelum ad te Deum, Patrem omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens:

parum se inclinat

ACCIPITE ET MANDUCATE EX HOC OMNES:
HOC EST ENIM CORPUS MEUM,
QUOD PRO VOBIS TRADETUR.

Hostiam consecratam ostendit populo, reponit super patenam, et genuflexus adorat.

Postea prosequitur:

Simili modo postquam coenatum est, accipit calicem,

eumque parum elevatum super altare tenens, prosequitur:

accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas: tibi gratias agens, benedixit, deditque discipulis suis, dicens:

parum se inclinat

ACCIPITE ET BIBITE EX EO OMNES:
HIC EST ENIM CALIX SANGUINIS MEI
NOVI ET AETERNI TESTAMENTI,
QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR
IN REMISSIONEM PECCATORUM.

HOC FACITE IN MEAM COMMEMORATIONEM.

Calicem ostendit populo, deponit super corporale, et genuflexus adorat.

Deinde dicit:

Mysterium fidei.

Et populus prosequitur, acclamans:

Mortem tuam annuntiamus, Domine,
et tuam resurrectionem confitemur, donec venias.

Vel:

Quotiescumque manducamus panem hunc
et calicem bibimus,
mortem tuam annuntiamus, Domine, donec venias.

Vel:

Salvator mundi, salva nos,
qui per crucem et resurrectionem tuam liberasti nos.

Deinde sacerdos, extensis manibus, dicit:

Inclinatus, iunctis manibus, prosequitur:

Supplices te rogamus, omnipotens Deus: iube haec perferri per manus sancti Angeli tui in sublime altare tuum, in conspectu divinae maiestatis tuae: ut, quotquot ex hac altaris participatione sacrosanctum Filii tui Corpus, et Sanguinem sumpserimus, omni benedictione caelesti et gratia repleamur.

Iungit manus.

(Per Christum Dominum nostrum. Amen.)

Commemoratio pro defunctis

Manibus extensis, dicit:

Memento etiam, Domine, famulorum famularumque tuarum N. et N., qui nos praecesserunt cum signo fidei, et dormiunt in somno pacis.

Iungit manus et orat aliquantulum pro iis defunctis, pro quibus orare intendit. Deinde, extensis manibus, prosequitur:

Ipsis, Domine, et omnibus in Christo quiescentibus locum refrigerii, lucis et pacis, ut indulgeas, deprecamur.

Iungit manus.

(Per Christum Dominum nostrum. Amen.)

Manu dextera percutit sibi pectus, dicens:

Nobis quoque peccatoribus famulis tuis, de multitudine miserationum tuarum sperantibus, partem aliquam et societatem donare digneris, cum tuis sanctis Apostolis et Martyribus: cum Ioanne, Stephano, Matthia, Barnaba, (Ignatio, Alexandro, Marcellino, Petro, Felicitate, Perpetua, Agatha, Lucia, Agnete, Caecilia, Anastasia) et omnibus Sanctis tuis: intra quorum nos consortium, non aestimator meriti, sed veniae, quaesumus, largitor admitte.

Iungit manus.

Per Christum Dominum nostrum.

Et prosequitur:

Per quem haec omnia, Domine, semper bona creas, sanctificas, vivificas, benedicis et praestas nobis.

Accipit patenam cum hostia et calicem, et utrumque elevans, dicit:

Per ipsum, et cum ipso, et in ipso est tibi Deo Patri omnipotenti, in unitate Spiritus Sancti, omnis honor et gloria per omnia saecula saeculorum.

Populus respondet:

Amen.

The other Eucharistic Prayers have the following elements:

1. Opening Dialogue – Presider + People

2. Preface – Presider

3. Sanctus - People

4. Post-sanctus – Presider

5. Epiclesis for Bread and Wine - Presider

6. Institution Narrative - Presider

7. Eucharistic Acclamation - People

8. Memorial Offering with Epiclesis for the People - Presider

9. Intercessions – Presider/Concelebrant

10. Doxology - Presider

11. (Great) Amen - People

The Eucharistic Prayer is followed by the Communion Rite. It begins with the Lord’s Prayer, recited or sung by the whole assembly. It is followed by an embolism (Libera nos, quaesumus…) to which the people respond with the acclamation “Quia tuum est regnum…” from the Didache.

This is followed by “Domine Iesu Christe, qui dixisti…” and the greeting of peace “Pax Domini sit semper vobiscum,” to which the people respond “Et cum spiritu tuo,” followed by the Kiss of Peace.

The priest now breaks the bread without any words and puts a fragment into the chalice with the words “Haec commixtio...”

Meanwhile, the Agnus Dei is sung by the assembly. The priest continues with his private preparation silently. He then genuflects and shows the bread and chalice to the people with the invitation to communion which is reminiscent of John the Baptist’s words in the Gospel of John “Ecce Agnus Dei, qui tollit peccata mundi…” to which the people respond with the prayer of humility “Domine, non sum dignum ut intres sub tectum meum…”

The priest reverently consumes the Body and Blood of Christ with silent prayers asking God to bring him to everlasting life (probably not immediately).

Communion is distributed to the faithful who line up and receive the bread standing or kneeling. Communion is accompanied by song. The priest says “Corpus Christi,” to which they answer “Amen,” before receiving the Body of Christ. They may communicate by the mouth or by the hand according to the local practice. The Blood of Christ may also be distributed by letting each drink from the chalice, by intinction or by a spoon. The priest says “Sanguis Christi,” to which they answer “Amen,” before receiving the Blood of Christ.

After communion, the vessels are purified by the priest or another minister. While purifying the vessels, the prayer “Quod ore, sumpsimus…” is said silently.

After communion, there may be a song/psalm of praise or sacred silence. The priest goes back to the chair. From there he says “Oremus,” followed by silence and the Oratio Post Communionem.

This concludes the Liturgy of the Eucharist.

After this, brief announcements may be said. Then, the Concluding Rite follows. It begins with a greeting “Dominus vobiscum,” to which the people answer “Et cum spiritu tuo.” Depending on the solemnity of the celebration, an Oratio super Populum may be done. It ends with “Benedicat vos omnipotens Deus Pater, et Filius, et Spiritus Sanctus” to which the people answer “Amen.” The dismissal concludes the celebration. “Ite Missa est.” “Deo gratias.”

After this, the priest and the ministers give reverence to the altar and leave as they have done when they came in.

Order of the Celebration

Both Ordines are consistent with the pattern of the eucharistic celebration through the centuries, the pattern that is already found in Luke in the narrative about the Road to Emmaus, that is, one beginning with a gathering followed by an exposition of Scripture and the breaking of the bread and concluded with a missio - the same pattern is also found in the Prima Apologia of Saint Justin the Martyr, the Church Orders of the Early Church, the Ordines Romani, among others. It is this same pattern for this same celebration, and the only difference is how they are carried out.

The most striking difference of the two Ordines are the demarcation of the major parts. The MR 1570 centers on the Liturgy of the Eucharist. Everything for the MR 1570 introduces and concludes it. There is even the tendency for the entire celebration to just center on the consecration and elevation. On the other hand, the MR of Vatican II balances this by putting an equal emphasis on the part of the scripture readings by defining it as the Liturgy of the Word. The structure of the Post-Vatican II Mass would have two liturgies in one celebration and rites that introduce and conclude both.

MR 1570 has preparatory rites included in its introduction. Prayers before the priest ascend to the altar, psalms, the Confiteor, absolution and Kyrie appear to be private preparation, for predisposing the celebrant and the ministers for the celebration but it forms the beginning of the Mass. MR 2000 would begin with the celebration itself and the only preparation would be the Act of Penitence which is much simpler than that of MR 1570.

In MR 1570, there are only two Scripture readings before the Canon (there is another reading after the dismissal). The Lectio is followed by the Gradual and the Tractus (or Alleluia). The Gospel follows and then the Credo. In MR 2000, there are three readings that are interspersed with chants that respond to the readings. The Gospel is followed by a Homily, the Profession of Faith and the Prayer of the Faithful, which develop and conclude this part of the Mass.

In both Missalis Romani, bread and wine and gifts for the poor and needs of the Church are brought forward. The bringing of the bread and wine in MR 1570 occur within the presbyterium while the gifts for the poor and the Church take the form of the collection among the faithful. MR 2000 has this done by the assembly. Bread and wine may be brought forward by members of the assembly and likewise, the gifts.

Both Missalis Romani have preparatory rites for the bread and wine, altar and the people who will offer them. Prayers for the bread, for the mixing of water and wine, the chalice, both gifts and the washing occur in both. Incensation with the same order (gifts, altar, cross, priest, people) also occur in both. What differs is the manner and the texts involved.

The Oratio Super Oblata a.k.a. Secreta follows. Then comes the Opening Dialogue in both of the Eucharistic Prayer. MR 1570 delineates the Canon Missae but MR 2000 makes this just one option among many formularies.

In both Missalis Romani, the Lord’s Prayer, a prayer for peace, a greeting of peace, the fraction, the commingling, the preparation of the priest, the invitation to communion, the prayer of humility, the communion and the post-communion prayer occur. Again, they only differ in the manner of execution and some of the texts involved.

The conclusion of the two Masses vary. In the MR 1570, the blessing is done after the dismissal and a proclamation of the beginning of John’s Gospel follows. In the MR 2000, the dismissal is the end of the celebration.

Texts

The striking difference in the two MR’s is the more abundant presence of God’s Word in MR 2000. Whereas in the MR 1570 only one non-Gospel reading is proclaimed, MR 2000 has two. MR 1570 however always has the beginning of John’s Gospel at the end of the celebration. According to Annibale Bugnini’s Reform of the Liturgy, there are more Scripture Readings in the new MR, with three Cycles for Sundays and two cycles for Weekdays. It is said that it is possible to hear the entire Bible in three years sans feastdays.

Many of the prayers from MR 1570 and even before that are still found in the MR 2000. However, as mentioned in Bugnini, new formularies had to be composed for liturgical days that are not in MR 1570. The forms of many of the prayers (Confiteor, Kyrie, Agnus Dei) retain their form in both MR’s. It is not surprising though that some prayers in MR 1570 have been carried over to the MR 2000 but with another use. MR 1570 also have many psalms and prayers of the priest that have been dropped in MR 2000 for the sake of simplification like the psalm and prayers for the incensation, washing of the hands and purification of vessels.

The text for the Offertory of MR 1570 and the Preparatio Donorum of MR 2000 also differ much. In the prayers for the bread and wine, MR 2000 follows more closely the pattern of the Jewish Birkat-ha-Mazon while MR 1570 seems to have a Gallican/Franko-Germanic origin. The prayer for the mixing of water and wine and the washing of the hands is longer in the MR 1570. In fact, the washing takes up an entire psalm. MR 2000 replaced this with one sentence.

The Roman Canon also has a minor difference in the text, aside from the gestures and rubrics. The difference is at the words of consecration.

Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in caelum ad te Deum, Patrem suum omnipotentem, tibi gratias agens, beneXdixit, fregit, deditque discipulis suis, dicens: accipite et manducate ex hoc omnes:

HOC EST ENIM CORPUS MEUM,
QUOD PRO VOBIS TRADETUR.

Simili modo postquam coenatum est, accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas: tibi gratias agens, beneXdixit, deditque discipulis suis, dicens: accipite et bibite ex eo omnes:

HIC EST ENIM CALIX SANGUINIS MEI
NOVI ET AETERNI TESTAMENTI:

MYSTERIUM FIDEI: QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM.

Haec quotiescumque feceritis, in mei memoriam facietis.

Qui pridie quam pateretur, accepit panem in sanctas ac venerabiles manus suas, et elevatis oculis in caelum ad te Deum, Patrem omnipotentem, tibi gratias agens, benedixit, fregit, deditque discipulis suis, dicens:

ACCIPITE ET MANDUCATE EX HOC OMNES: HOC EST ENIM CORPUS MEUM, QUOD PRO VOBIS TRADETUR.

Simili modo postquam coenatum est, accipiens et hunc praeclarum calicem in sanctas ac venerabiles manus suas: tibi gratias agens, benedixit, deditque discipulis suis, dicens:

ACCIPITE ET BIBITE EX EO OMNES:
HIC EST ENIM CALIX SANGUINIS MEI
NOVI ET AETERNI TESTAMENTI,
QUI PRO VOBIS ET PRO MULTIS EFFUNDETUR IN REMISSIONEM PECCATORUM. HOC FACITE IN MEAM COMMEMORATIONEM.

Ceremonies/Rubrics

MR 1570 has multiplicity of gestures and actions. Frankly, just reading the Missale, I got tired. I was in a retreat in Tagaytay and in my rest time I was trying to figure out the rubrics and how it is to be done. To the wonder and amazement of my coworkers in the faculty. And the retreat master.

MR 1570 begins with the sign of the cross. MR 2000 begins with the Entrance procession and the Sign of the Cross concludes that procession. After the signum, MR 1570 has a short responsory that is similar to that in the Liturgy of the Hours. Then the Confiteor with the swaying and the forgiveness given by the minister to the priest and the priest to the ministers. MR 2000 has none of that.

There is less kissing in MR 2000. The altar is kissed only twice as compared to the many in MR 1570. The practice of kissing the hand of the celebrant is also dropped from MR 2000.

There is also less bowing and genuflecting in MR 2000. In MR 1570, everytime anyone passes in front of the Tabernacle, one has to genuflect. In MR 2000, the IGMR indicates only two genuflections – one at the start and one at the end.

The manner by which the Gloria and Credo is recited/sung also varies. MR 1570 has bows, genuflections and signing of the cross. MR 2000 has none of that.

The Offertory of MR 1570 and the Preparation of Gifts of MR 2000 varies. In MR 1570, it’s called Hostia while in MR 2000, it’s bread. In MR 1570 the host is placed on the corporal while in MR 2000, it remains on the paten. The incensation in MR 1570 is accompanied by the recitation of a psalm.

The rubrics in MR 1570 indicate the points where the chalice is covered and uncovered. It also indicates the parts of the body used (fronte, pectus, indixe, pollices). It also has a lot of signing of the cross with the eucharistic species. It even has signs of the cross with the paten.

In the Canon Missae of MR 1570, there are a lot of crosses at particular words. There are also genuflections before and after elevation. MR 2000 has two signs of the cross and no genuflection.

The Pater Noster in MR 1570 is sung only by the priest with the people only joining on the last phrase, while in MR 2000 it is communal recitation/singing.

The fraction/commingling in MR 1570 comes with the Pax. In MR 2000 it is distinct.

In MR 1570, the people communicate kneeling down. The priest is accompanied by a minister holding a candle, and another minister holding the communion plate. The priest does not say anything, he just makes a sign of the cross with the host before giving it. After communicating, the people make the sign of the cross. In MR 2000, communion is distributed to the faithful who line up and receive the bread standing or kneeling. Communion is accompanied by song. The priest says “Corpus Christi,” to which they answer “Amen,” before receiving the Body of Christ. They may communicate by the mouth or by the hand according to the local practice. The Blood of Christ may also be distributed by letting each drink from the chalice, by intinction or by a spoon. The priest says “Sanguis Christi,” to which they answer “Amen,” before receiving the Blood of Christ.

The Dismissal in MR 1570 seems to have an illogical flow, people are dismissed and yet blessed after they are told to leave and then they have to stay because the Gospel is proclaimed. MR 2000 expects people to leave after the dismissal.

Conclusion

For the MR 1570, the rites strengthened the solemnity of the eucharistic celebration, the doctrine of the real presence of Christ in the eucharistic species, and hierarchy of the Church, that is, the clergy. The celebration is so holy, so solemn that it looks mysterious and supernatural. The eucharistic miracle is the emphasis. The role that the priest as the doer of the action is so important because the whole action rests on him. The MR 1570 is also very careful with the eucharistic species – the rubrics indicate that plates have to be there when the eucharistic species is being consumed to catch particles. It really shows the rite’s devotion to the Sanctissimum Sacramentum.

The Vatican II Ordo Missae emphasizes the work of Christus Totus that is the Mystical Body of Christ, balances the four modes of Christ’s real presence in the Word, the eucharistic species, the faithful and the clergy, and highlights the active participation of all of Christ’s faithful in the liturgy and the Church. It shows that the celebration is something which everyone should participate in as members of Christ’s Mystical Body. The mystery of this Mystical Body is manifested with the priest not totally losing importance but manifesting Christ as head of a body with many parts, many functions, doing on saving action. The Vatican II Ordo Missae balances the reverence, emphasis and holiness of the other modes of Christ’s presence. It makes us aware and teaches us that Christ is also present in his Word and most importantly, in each other. It would thus have a social dimension – which is consistent with the theology of Vatican II. It also presents a picture of post-Vatican II ecclesiology – a Church of participation by every baptized Christian, a Church involved and working within the world while waiting for the parousia.

Both Ordines Missae are valid rites in themselves. They may have their differences in manner but it is the same Mass. As the IGMR begins – both Rites are a witness to an unbroken tradition. Both loyal to Christ’s command “Hoc facite in meam commemorationem.”

Manifestations of Lay Liturgical Ministry in the Parish (Paper for Lay Liturgical Ministry Class)

2007-07-18T23:13:00.000-07:00

Introduction

This paper might be personal as I have done almost all the lay liturgical ministries available. In other words, I have transcended all these. I am primarily an altar server who attended too many seminars and was designated as the parish terrorist. [1] I have also been a lector[2]. I have also been an extraordinary minister of holy communion[3]. I have also sung with the choir and led the congregation in the Responsorial Psalm. I have also dabbled in liturgical environment[4], helping in the collection, and ushering in the Mass[5]. I also prepare the visual aid for Mass[6]. And what keeps me busy these days, aside from work, is liturgical planning as I have been (unfortunately) delegated(/elected/forced) to be the worship coordinator of another parish. As I have mentioned, I have transcended all these.

I am blaming all of this to my baptism[7] and confirmation. They appear to have been too effective.

Baptism is the primary foundation which allows and requires any Christian to participate in the Church.[8] By Baptism, every Christian shares in the priesthood of Christ, in his prophetic and royal mission. They are "a chosen race, a royal priesthood, a holy nation, God's own people, that [they] may declare the wonderful deeds of him who called [them] out of darkness into his marvelous light."[9] All Christians are able to participate in liturgical celebrations because they are members of the Mystical Body of Christ, who is the eternal High Priest. It is also because they have received the Spirit in Baptism and perfected in Confirmation that they possess gifts which they use to serve the Christian community.[10]

Starting from Vatican II, the Church has continually drawn more people to participate in her activities. In liturgical celebrations, the faithful “should not be there as strangers or silent spectators; on the contrary, through a good understanding of the rites and prayers they should take part in the sacred action conscious of what they are doing, with devotion and full collaboration.”[11] Preference is also given to celebrations of rites with the participation of the people. The liturgy is also by definition, something done by the Mystical Body of Christ, with the Head and its members arrayed hierarchically,[12] thus it provides for various roles and offices.

The parish offers an obvious example of participation in the Church. As far as possible the laity ought to provide helpful collaboration for every apostolic and missionary undertaking sponsored by their local parish. [13] Their activity is so necessary within the Church communities that without it the apostolate of the pastors is often unable to achieve its full effectiveness. [14]

The laity in the typical Filipino parish (here and in our colonies abroad) is very much active in the parish. The Church provides modes of participation for the laity in various ministries and we, the lay people, have responded generously and zealously to the needs of the parish. More so in the liturgical ministries, the lay people have taken upon themselves much of the activity of the Church in the face of dwindling numbers of the clergy. Although lay liturgical ministries are strong, there are some issues and areas that need to be looked at.

This paper will survey at how the ministries indicated in Ministeria Quaedam and Institutio Generalis Missalis Romani are applied in the local parish setting, having as examples the parishes of the Diocese of Cubao particularly Our Lady of Perpetual Help in Project 8, where I am involved.

Particular Ministries in the Mass

Paul VI’s Ministeria Quaedam removed vestigial minor orders, leaving only what is still applicable for post-Vatican II liturgy – the ministries of reader, acolyte and subdeacon.[15] The functions of the subdeacon he assigned to the reader and acolyte. Thus, there are only two, which he restored to the laity as was in the early Christian eras. The reader and the acolyte are not to be ordained but instituted for service to the parish. These ministries are still to be conferred to those training to be priests.

In the Philippines, the ministries of reader and acolyte are, however, still reserved for those training to be priests. The Philippine Church had made a seeming distinction between these and what the ordinary lay people are doing as ministries. A reader is not the same as a lector. An altar server is not the same as an acolyte.

The function of a reader is to proclaim the readings in the Mass and also a somewhat catechetical function. The acolyte’s function of assisting the priest and performing duties pertaining to ceremonies is delegated to altar servers while assisting in giving communion is given to extraordinary ministers of holy communion. Instead of institution, lectors, altar servers and extraordinary ministers of holy communion are ‘commissioned.’ In practice, ordinary lay people who are not training for priesthood are not instituted.

The IGMR mentions that “in the absence of an instituted acolyte, lay ministers may be deputed to serve at the altar and assist the priest and the deacon; they may carry the cross, the candles, the thurible, the bread, the wine, and the water, and they may also be deputed to distribute Holy Communion as extraordinary ministers,” [16] and that “in the absence of an instituted lector, other laypersons may be commissioned to proclaim the readings from Sacred Scripture. They should be truly suited to perform this function and should receive careful preparation, so that the faithful by listening to the readings from the sacred texts may develop in their hearts a warm and living love for Sacred Scripture.”[17] There is that impression that these ministries are only for lay people just because there are no instituted readers and acolytes from the seminaries; it is still not for them. But in practice, instituted readers and acolytes only exercise these ministries in seminaries, religious communities and special occasions in the Diocese.

Altar servers assist the ordained ministers in the rites. The novels of Rizal witness to altar boys who are trained (and later killed) by the sacristan mayor. Altar boys are no longer the norm. Young boys (and in some places, girls) are trained and formed in a different manner. These young people know what they are doing and the deeper meaning of the things they do.

Extraordinary ministers of holy communion assume a myriad of names. They are known as lay ministers (as if they are the only ones), special ministers of holy communion, special ministers of the eucharist, eucharistic ministers, etc. Strictly speaking, they are extraordinary ministers of holy communion. [18] They assist the priest in distributing communion to the people in and outside the church.

Lectors have the same function as the instituted reader, except for the catechetical part, which is done by catechists.

The musical ministries of psalmist, schola cantorum and cantor are performed (in a broad sense of the word) by the choir or music ministry. The psalmist sings the chants between the readings (responsorial psalm and chant before the Gospel). [19] The schola cantorum leads and fosters the active participation of the faithful in singing. [20] The cantor leads and sustains the singing when there is no choir. [21] A tendency of this group is to perform and not lead. This tendency is brought about by the wrong understanding of their function and the lack of formation.

The sacristan’s function is to arrange the liturgical books, vestments and other things needed in the Mass. [22] This job unfortunately does not seem to be a liturgical ministry as the sacristan is usually the parish priest’s employee which is equivalent to a house help who is not really formed for a liturgical function. It is also part of the sacristan’s job to clean the church. In short, he is also a janitor. The sad part is that sacristans have the tendency to act as if they know things even when they don’t.

Half of the work of the sacristan is taken over by old women, popularly called the Mother Butler Guild, which serves as those that provide, donate and maintain liturgical vestments and decorations in the church such as statues, images and flowers. Usually, they are also members of the collectors and church-based groups such as Apostleship of Prayer, Catholic Women’s League, Daughters of Mary Immaculate, etc.

The commentator provides the faithful with brief explanations and commentaries with the purpose of introducing them to the celebration and preparing them to understand it better. [23] The commentator is lumped with the lectors’ ministry, which is why the ministry of lectors is commonly called Ministry of Lectors and Commentators. The commentator also leads the people in the responses they already know and at times, they even usurp the people’s function by answering by themselves. Some of them usurp the choir’s function and sing in Mass.

Among the ministries, priests joke that the closest to their hearts are the collectors, who take up the collection in the Mass.[24] The collectors are collectors. In more transparent administrations, collectors count the collection.

A recent addition is the ministry of greeters who meet the faithful at the church entrance, lead them to appropriate places, and direct processions. [25] The ministry of greeters sprung from the need to make the parish appear more welcoming. The greeters are there to make the faithful feel like they are part of the community. More than ministers of the liturgy, greeters are ministers for community-building. Sadly, not many parishes have been successful in creating and strengthening greeters.

The IGMR also indicates the need for planning and directing the liturgy. It mentions the role of the master of ceremonies, who is a competent minister to oversee the proper planning of sacred actions and their being carried out by the sacred ministers and the lay faithful with decorum, order, and devotion. [26] Overseeing implies that a group would be in charge of planning. It is not a popular notion among priests to have a ministry of liturgical planning. And this is reflected in the way liturgy is done in their parish – through missalettes. Good liturgy is always planned.[27]

All these ministries form a coordinating body called Worship, which is like a department in the organizational structure of the parish. The Worship ‘department’ usually has more people than Education and Service.

Lay liturgical ministries in the Philippines are packed with more volunteers than the ministries under Education and Service. One factor is that the roles and functions of lay liturgical ministries are more seen than those in Education. This is not to imply that people volunteer to be seen, but because most Filipinos are Sunday Catholics, a need in the liturgical ministries is more visible.

It is however an opportunity to draw more people to serve in the parish, not just in liturgical ministries but also in the other ministries in the parish. Liturgy, as what the Vatican II Fathers saw, is a good starting point for improving the Church.

A lot of people dedicate their time, energy and intellect, and at times even money, in these ministries. Those who become part of lay liturgical ministries are generally helpful to their pastor, even more helpful to him than him to them. Generally, they give all they could out of the goodness of their heart.

They are also very open to formation and most of them see the need for it. Church documents require lay liturgical ministers to undergo liturgical, spiritual and technical formation so that they may exercise their ministries properly and with piety and sincere love.

The Archdiocese of Manila started giving formation seminars for liturgical ministers. This practice has been laudably continued by most of its new suffragans. The Diocese of Cubao, through the Diocesan Ministry for Liturgical Affairs, has given its own yearly formation to altar servers, lectors and extraordinary ministers of holy communion. Improvements to the program are underway.

Lay liturgical ministries are also prone to becoming sources of conflict and abuses in the parish. Sometimes, members of ministries cause issues and conflicts with other members or even the pastor. There is also that tendency to push this participation to the point that lay people seem to own the parish and they deem the parish priest not to have the authority to implement necessary changes, especially those against their interest. They are also prone to commit the abuse of usurpation of function, even the function of the ordained. But this problem doesn’t stem from their ministries; it is more of the sociological context.

Another challenge is the resistance to formation by some people, both lay and clergy. The negative connotation of the word “parochial” seems to apply here. Some parish ministries intentionally exempt themselves from attending formation seminars because they feel that the Diocese is meddling with them or because they feel that they are self-sufficient. For example, in the last seminar held in the Diocese of Cubao, nine parishes didn’t send representatives.

A peculiarity of many lay liturgical ministers is the preoccupation with little things. In many seminars, lectures and talks, the little things are the problems – how to bow, where and when to put the collection, flowers, candles, offertory, etc. And it is always the same thing that goes on every time.

Conclusion

The liturgy is arranged in such a way that it is a microcosm of the entire Church, with Christ as the Head, represented by the presider and the rest as parts of a body that work together to achieve a common goal – glorification of God and sanctification of man. The parish is another image of the entire Church. Thus, every parish liturgy is an image of the entire Church and how a parish celebrates worship manifests how it is as a Church. Lay liturgical ministries are indispensable in the parish and whatever strengths it has must be nourished and developed while all who belong to it must keep undergoing formation so that they may “learn all matters concerning public divine worship and strive to grasp their inner spiritual meaning: in that way they will be able each day to offer themselves entirely to God, be an example to all by their gravity and reverence in church, and have a sincere love for the Mystical Body of Christ, the people of God, especially for the weak and the sick.” [28] Through participation in the liturgy, the Mystical Body of Christ, the Church is built up and from the liturgy, all good works flow. [29]

[1] i.e. Master of Ceremonies

[2] It was upon the request of their coordinator because the 7 pm Sunday Mass was in Filipino and although all of them are Filipinos, they couldn’t speak Filipino.

[3] In my original parish, I was delegated once when there were no EMHC’s and after a long search, also no religious sister. In another parish, I am commissioned as one but I only exercise it when the EMHC’s are absent/insufficient/too old.

[4] I design banners that hang in the sanctuary. The old ladies who are in charge are too old and they ask my help to arrange the sanctuary. Also, I amend their floral decorations when they don’t know (don’t remember) where to put them or when these disturb the liturgical action. I have also been tasked to design the altar of repose twice. There are many instances when groups volunteer to do decorations and don’t, and we end up doing it.

[5] The Youth Ministry, which I used to head also, was asked to do the ushering at Mass.

[6] PowerPoint presentations of responses, songs and the homily

[7] Sacrosanctum Concilium 14.

[8] Ibid.

[9] 1 Peter 2:9

[10] 1 Cor 12:11

[11] SC 48.

[12] SC 7.

[13] Apostolicam Actuositatem 10.

[14] ibid.

[15] Paul VI, Ministeria Quaedam.

[16] Institutio Generalis Missalis Romani 100.

[17] Institutio Generalis Missalis Romani 101.

[18] Redemptionis Sacramentum, 156.

[19] Institutio Generalis Missalis Romani 102.

[20] Institutio Generalis Missalis Romani 103.

[21] Institutio Generalis Missalis Romani 104.

[22] Institutio Generalis Missalis Romani 105.

[23] Ibid.

[24] Ibid.

[25] Ibid.

[26] Institutio Generalis Missalis Romani 106.

[27] Lecture of Rev. JF Garces, OAR.

[28] Paul VI, Ministeria Quaedam.

[29] SC 10.