Diocese of Lucena
Pastoral Instruction on Christian Life Celebration

INTRODUCTION CELEBRATING THE PASCHAL MYSTERY IN CHRISTIAN LIFE 1.The celebration of Christian life means affirming our present condition in its total complexity; it is not an escape from reality. It means remembering the past that gave shape to the present. It means expecting more good things to come in the future which is somewhere anticipated in the present. These three acts coincide in the one event of Christian life celebration. 1 These three acts have only one and the same object: Christ. For Christ is our past: Christ is our present: Christ is our future.2 To celebrate Christian life is to celebrate our Lord Jesus Christ. 2.Christ is our past, because by suffering, dying and resurrecting from the dead He redeemed us from the slavery of sin. Christ is our present because by His death and resurrection He enabled us to live as adopted sons of God and to call Him, “Abba” (Gal 4:6). Christ is our future, because by His death and resurrection He gave us hope as heirs of the future glory of the heavenly home. Jesus Christ then by His death and resurrection made human life capable of being celebrated. 3 In other words, we Christians celebrate life by celebrating the death and resurrection of our Lord Jesus Christ. It is not surprising therefore that the Second Vatican Council called the Paschal Mystery the source, center, and summit of Christian life celebration or worship. 4 The Paschal Mystery is the final and fullest act of subordination of Christ as head of mankind to the Father. He expressed it as total self-emptying act, which the Father accepted as the perfect and only sacrifice pleasing him (Heb 10:8-10). 5 This is worship par excellence. Hence, when we celebrate the Paschal Mystery, we join Christ in the worship of God. 3.Christians must die and resurrect daily “until Christ be formed in them” (Gal 4:19) through charity, until they die and resurrect at the parousia with the glorious Christ, “so that finally God may be all in all”6 4.While in present state of pilgrimage on this earth, there are intense moments which we enter into in order to join Christ in his Paschal Mystery in celebration.7 These moments are signaled by external signs or rites which we call “sacraments.”8 Christ himself gave the Church these sacraments when he said: “Do this in memory of me until I return” (Luke 22:19-20), in order to assure his followers that they participate in his saving death and resurrection in a particular place and at a definite time: otherwise, they would have no certainty that this is happening at all.9 5.During the sacramental celebration we all become one body and one spirit in Christ;10 in short, we become Church11 – the Mystical Body of Christ. Sacramental celebration is the official worship of the whole church, Christ the head and members12. It is called the Liturgy of the of the Church which is the exercise of Christ’s priestly office13. As Worship of the of the Church, sacramental celebration or the Liturgy is perfectly carried out when everybody present in the celebration consciously, intelligently and actively participates in the act.14 Only when there is active participation does Liturgical celebration become the full expression or actualization of the worshipping Church15 in a profound union with the saving death and resurrection of her Spouse, effort towards intelligent and active participation in the Liturgy. 6.But much depends upon the ministers who act as presidents of liturgical celebrations16 and among whom the Bishop of the Diocese is the chief minister.17 They must always strive to make every liturgical celebration a true and meaningful expression of the faith of the assembly, not only valid or lawful according to liturgical laws.18 The ordained minister must lead the people in implementing the Vatican II conciliar and post-conciliar liturgical disposition, especially those provided for in the new rites for the celebration of the Church’s Liturgy.19 CHAPTER I THE EUCHARIST, THE CENTER OF CHRISTIAN LIFE CELEBRATION 7.The Eucharist is the center of Christian Life celebration.20 Each parish community of the Local Church gathers to celebrate its redemption and to strengthen its union with the Risen Lord in this Eucharist sacrificial meal. And they do this most appropriately on Sunday, the original feast of the Christians,21 when the Church at celebration proclaims their adherence to the Lordship of Christ and renew their covenant with God to remain his people. 8.Eucharist celebration is the source of the Church’s life. The Second Vatican Council recommends that the faithful go to Mass frequently on weekdays, in fact even daily.22 9.According to the Council the Eucharist celebration can be either with or without congregation. Ass with congregation can be either sung (in cantu) or simply read (sine cantu). The Mass can also be either concelebrated or individual (not concelebrated).23 10.The conciliar documents on the Liturgy restore the importance of concelebration in the life of the Church.24 Concelebration especially with the bishop of the place as main concelebrant “sets the action of community more clearly in relief and is a very special manifestation of the Church showing the unity of sacrifice and priesthood in the unique act of thanksgiving around the same altar”.25 RESULOTION-1. All Parish Worship Committees in coordination with the Diocesan Commission on Worship shall devise ways and means to give instructions to the people on the meaning and importance of the Eucharist Celebration especially the Sunday parish Mass. R-2. Every parish shall develop a program of liturgical formation which include bringing the mass to the people outside the church building and spending some minutes before the Mass to teach the people and to deepen their love of the Holy Eucharist. R-3. All Parishes in coordination with the Diocesan Commission on Worship shall train lay ministers who will lead the people in participating actively in liturgical and para-liturgical services. R-4. The priests shall not hesitate to concelebrate when occasion arise that call for expression of unity of sacrifice and priesthood during retreats, conventions, pilgrimages, town fiestas, priestly meeting, taking into consideration the provisions of the Ecclesiae Semper (S. C. R. March 7, 1972) and the declaration In Concelebratione Missae S. C. D. W. (August 7, 1972). But concelebration should not become a status symbol of enhance the pomp of private or semi-private affairs. R-5 Each parish shall have a fixed schedule of Masses according to the convenience of the people, one Mass to a priest daily and no other Masses outside the scheduled Masses shall be celebrate except ritual Masses, such as funeral and wedding and other justified by pastoral reasons. CHAPTER II SOME FACTORS THAT CONTRIBUTE TO ACTIVE PARTICiPATION OF THE PEOPLE OF GOD IN LITURGICAL CELEBRATION 11.The first requirement for celebration is dynamic elan, by which we judge whether the celebration is living or dead, smooth or awkward.26 This is also an important element of active participation of the faithful, which Vatican II liturgical reforms principally aim to achieve.27 Congregational singing is one of the principal means to promote active participation.28 Singing is an elevated form of prayer that involves the whole man. 12.The place of celebration must be characterized by an atmosphere of order and peace. It must reflect the beauty of God’s creation. Since it is above all a space of encounter between God and his people, means of communication which is mostly done through spoken words must be provided for. Proper lighting and sound system are vital. 13.But sometime the president of the celebrating himself is the cause of faulty celebrations.29 There are pastors who say the prayers in hurried manner so that the people and even the lay-ministers cannot keep pace with them. RESULOTION-6. Lay ministers, who assist the priest during liturgical celebration, shall also act as leaders of the people and help maintain order at Mass. R-7. The priest celebrant shall wholeheartedly recognize the role of the lay ministers during celebration and not usurp the parts proper to them. R-8. A. sub-committee for music shall be established as part of the parish worship committee to supervise the singing of the whole congregation during liturgical celebration and to make available to the people materials needed for community singing. R-9. A sub-committee for liturgical environment shall be established to provide an orderly, clean and peaceful atmosphere for liturgical celebration. It shall also make sure of the proper lighting and adequate sound system. CHAPTER III PARTAKING OF THE SACRIFICIAL MEAL 14.The participation of the faithful in the Mass becomes perfect when they partake of the sacrificial meal.30 Many church-goers now receive holy communion within the Mass. The faithful are more aware now than before that Holy Communion is an integral part of the Mass. In the past decade or two, communicants would flock to the Church for Holy Communion without participating in the entire Mass. 15. There is still a sizeable number of communicants on First Fridays. But in general more people receive Holy Communion on Sundays. Still more people would communicate if efforts would be made to remove doctrinal mis-apprehensions and religious ignorance. 16.To show the faithful the fullness of sign in the Eucharistic banquet, the Vatican Council II decreed that the faithful should be allowed to receive Holy Communion under both species on special occasions.31 Holy Communion under both species have been given in the Diocesan on special occasions, such funeral, religious profession, retreat, seminar, First Mass of newly ordained priest. RESULOTION-10. He people shall be reminded periodically by priest and lay ministers when they explain the meaning and importance of the Mass, that participation is perfect when one receives communion in that Mass, and when they explain the right relationship between Holy Communion and the Sacrament of Reconciliation. R-11. In order to show the faithful the fullness of sign in the Eucharist banquet, Holy Communion shall be made available to the faithful under both species under the ritual Masses (i.e. funeral, wedding, baptism), retreats, religious seminars and, Masses for particular groups; the provisions of instruction Memorial Domini (29 May 1969) and of the instruction Sacramentali Communione (S.C.D.W. June 29, 1970) should be taken into consideration. CHAPTER IV THE EUCHARIST AS PERMANENT SACRAMENT 17.The Eucharist must be esteemed by the People of God in its entirely. It comes to us also as a permanent sacrament which we call the Real Presence of our Lord in the Blessed Sacraments. It is the continuing effect of the Eucharistic Celebration must always be manifest.32 Separated from the Mass the real Presence is meaningless. For “the original and primary purpose of the reservation of the Eucharist outside Mass is the administration of Viaticum: the distribution of Holy Communion and the adoration of our Lord Jesus Christ present in the Blessed Sacraments are derivative”.33 The foremost means of adoring the permanent sacraments is making Holy Hour before the Blessed Sacrament exposed.34 The exposition of the Blessed stimulates the faithful to an awareness of the marvelous presence of Christ and is an invitation to spiritual mental communion with him which finds its culmination, in sacramental communion. By means of reading the Word of God, hymns, prayers, periods of silence, exhortations, even homilies, the faithful can grow in devotions to the blessed Sacraments. The Vatican Council II decrees that the Blessed Sacraments is not exposed for the sole purpose of giving benediction with the Blessed Sacrament is given at the end of the novenas. Here we see the danger of misunderstanding the true worship proper to the Blessed Sacrament. 19.Many people of the Diocesan have mixed-up devotions. Thus, during Holy Hour they make Via Crucis and other activities unrelated with the Blessed Sacrament. It is not surprising therefore that many of the faithful do not fully appreciate the Real Presence for itself and only a few make visits to the Blessed Sacraments. RESOLUTION-12. In accordance with the documents Eucharistiae Sacramentum, pastors shall be reminded that exposition of the Blessed Sacraments immediately after the Mass for the sole purpose of giving benediction with it. Is forbidden. R-13. In all parishes regular time for exposition of the Blessed Sacrament shall be scheduled monthly, preferably on First Friday during which the faithful have a fitting amount of time for reading of the Word of God, for hymns, prayers and for periods of silent prayer, in order to stimulate them to an awareness of the marvelous presence of Christ and lead them to spiritual communion with him. R-14. In all parishes of Diocese there shall be a “period of solemn exposition each year, even if were not strictly continuous, giving the local community the opportunity to adore and meditate on this mystery more deeply and fervently” (Eucharistiae Sacramentum). During this annual solemn exposition no other non-Eucharistic devotions shall permitted. R-15. In addition to what is said in Chapter II of the decree on the Presbyteral Community regarding frequent holy hour of priest, the priests shall also spend some time daily before the Blessed Sacrament. R-16. Whenever the Blessed Sacrament is exposed, no popular or private devotions shall be allowed in the place. CHAPTER V CHRISTIAN INITIATION 20.Man for the first time is united with Christ in his death and resurrection at baptism. “Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? We were buried therefore with him by baptism into death, so that as Christ was raised from the dead by the glory of the Father, we too might walk in newness of life” (rom 6:3-4). The old man, “by nature children of wrath” (Eph 3:3), dies in the water of baptism a new man, pleasing of god, emerges strengthened with the grace of Christ to reject evil and Satan and to live only for Christ.35 The Christian is subsequently confirmed and is fully united with Christ in his Paschal Mystery when he finally partakes of the Eucharistic meal. Baptism, Confirmation and the Eucharist are called the Sacraments of initiation. 21.It is heartening to know that the majority of the faithful consider baptism properly as sacrament, even if in some quarters there are still many people who have their children baptized as matter of custom and who believe that baptism is a mere means of preservation from evil and pledge of good luck. While accepting baptism as sacrament, the faithful have very inadequate understanding of its nature so that they postpone it to town fiesta, Christmas, New Year and special occasions. Baptism is truly an occasion for Christian community rejoicing. Nevertheless the Filipinos cannot separate the idea from lavished feasting commonly associated with excessive liquor drinking, so that as a result the importance and salvific significance of baptism is overlooked. 22.Since the schedule for the celebration of confirmation is under the direct control of the bishop in our diocese, the people cannot follow their whims as to when they may have their children confirmed, unless they delay it indefinitely in life. Generally, the preparation for confirmation is supervised by the catechist and is more or less carried out according to the requirements of the bishop. 23.The last stage of Christian initiation is the reception of the Holy Eucharist through which the neophytes are fully incorporated sacramentally with Christ’s Body, which is the Church. First Communion in the parishes of the Diocese is generally given to grade two to three school children, who have been prepared by catechists. Since only one portion of school children are reached by catechists with their religion classes, we have to admit the fact that there are many catholics who have not completed their Christian initiation. Many Parishes do not have an on-going program in order to encourage young Christians to receive Holy Communion regularly after First Communion. R-17. The parishes institute a program of pre-sacramental catechist in coordination with the Formation Committee by which those concerned (i.e. parents, ninong and ninang for infant baptism, candidate and ninong or ninang for confirmation, candidate for first communion, the couple for marriage) are properly prepared for the celebration and for Christian living. R-18. The parish worship committee shall look for ways and means to discourage baptism and confirmation during town fiestas or at least make the celebration of these sacraments on these occasions meaningful (if it cannot be avoided). R-19. Baptism Ritual Mass shall be encouraged in every parish to show the people of God the intimate connection between baptism and the Eucharist which together with confirmation constitute the Sacrament of Initiation. R-20. The Parish Pastoral Council shall devise a program to prepare even out-of-school children for the completion of Christian initiation. R-21. In all parish it shall be made clear to persons concerned that only two sponsors for baptism and one for confirmation are permitted by the Church law. CHAPTER VI RECONCILIATION OF PARENTS 24.Out of His mercy God has given the Church a sacrament through which penitent sinners may be reconciled with him and the Church.36 In this sacrament, the Christian celebrates the Paschal Mystery by dying to sin in order to resurrect into a new and stronger Christian Life. In the Lent of 1976 the new Rite for Reconciliation was introduced in our Diocese.37 It offered us three ways of doing sacramental penance: 1) individual confession with individual absolution; 2) communal celebration with individual confession and individual absolution; 3) communal celebration with general confession and general absolution. Many parishes continue with the traditional manner of reconciliation which is substance is the first according to the new Rite. But some parishes carry out a manner of reconciliation which is not sanctioned by the new Rite. They have individual confession with general absolution. This is a misunderstanding of the official documents and needs correction. 25.Communal penance with individual confession and individual absolution created a mixed reaction among the faithful. Sample comments are: it is something new because of the celebration of the Word of God; it takes a long time; it removes nervousness; penitent come to penance the right way. The general confession with general absolution has been permitted in the Diocese under special circumstances. Apprehensions came out that penitents may not go to individual confession any more. But problems always accompany any change of practice. With proper guidance and instruction the real worth of the New Rite of Reconciliation will be appreciated. 26.The Rite of Reconciliation shows us that in order to celebrate fruitfully the sacrament of penance, the faithful must prepare themselves by the practice of the virtue of penance.38 A good sacramental reconciliation does not simply happen without the virtue of penance. Our people practice the virtue of penance even not in connection with the sacrament, but they do mostly during Lent. R-23. Parish Priest shall be encouraged to construct in their churches confessional room(s) according to the specification of the new Ordo Paententiae as adapted by the CBCP. R-24. The provisions for giving general absolution is found in adaptation of the Ordo Paenitentiae CBCP shall be conscientiously followed. R-25. The second manner of reconciliation (1.e. communal celebration with individual confession and individual absolution) shall be celebrated occasionally in parishes, when all or several priests of the vacariate help in the celebration. R-26. Priest shall make themselves always available to the people for individual confession and stay in confessional at definite times, at least twice a week, for people to make individual confession. R-27. In order to develop the virtue of penance among the faithful, Friday may be recognized as a “Day of Penance”. This should be explained to the people by the priest in their spiritual talks, counseling, allocutions, homilies and other similar means. CHAPTER VII THE CELEBRATION OF MATRIMONY 27.The marriage of Christian is sacrament. It is a sign of Christ’s love for His Church. When Christian couple live the death of Christ in their wedlock, their married life become a clear sign of the working Christ’s redeeming act. But there is an overwhelming impression that a large number of Catholics in our diocese do not yet understand the Christian meaning of marriage. The celebration of matrimony in many parishes frought with superstitions even within the ceremony itself. Because of these superstitions proper and meaningful liturgical celebration of this sacrament hindered. 28.The post Coinciliar wedding ceremonies we are using now have been adapted to the culture of the Filipino.39 If performed properly, the new Rite manifest the significance and beauty of the sacrament. People readily catch the spirit of the Rites through the dynamic minister. For this reason some people go to parish other than theirs to get married because of the beautiful ceremony there. But the main reason is convenience and intimate setting. RESOLUTION-28. All the parishes of our diocese shall organize uniform pre-matrimonial catechist, from which no marrying couple should be exempted. This should already contain general instruction on other sacraments. R-29. The Mass, within which a wedding is performed, shall as much as possible, be properly celebrated as nuptial Ritual Mass, the intention of which must be for the newly –wed and not for any other. R-30. The priest shall use the Rite approved for the Philippines by the Sacred Congregation keeping in mind the many adaptations that can be done by the minister according to the rubrics themselves. CHAPTER VIII PASTORAL CARE AND ANOINTING OF THE SICK 29.Even in time of sickness and old age the Church offers her children the necessary sacraments.40 The Anointing of the sick or feebled flesh. But until now many sick do not profit from the Anointing because they do not call the priest unless the sick is at the point of death. In the fact they think that the end has come when a priest anoints the sick. Many do not call the priest to anoint the sick simply because they do not understand the significance of the Anointing. But even if hard to accept, we must face the fact that sometimes the priest’s inavailability or unpleasant character deprives the faithful of this sacrament. RESOLUTION-31. Every parish shall include in the pastoral program the pastoral care of the sick through home visitation and community prayer for the sick. R-32. Communal anointing of the sick according to the New Rite shall be encourage in every parish at least once a year. CHAPTER IX FUNERAL RITES AND PRAYER FOR THE DEAD 30.The help we can give a man while he is alive is more appreciated than when he dead. But surely those who have gone before us still need our prayers so that the Church offers prayers for them in various ways. The Church, moreover, understands that when a Christian dies, the bereaved have to be consoled through meaningful funeral rites, which celebrate our faith and hope in the resurrection.41 The categorization of funeral service, however, have been the cause of scandal among the faithful. 31.We have many beautiful folk practices that express our Christian charity towards the bereaved and the dead which should be encouraged. During the wake in the whole nights before the day of funeral, the faithful hold bible Services or pray the rosary on behalf of the dead. Another folk practice is the nine-day prayer period which we call padasal, the last day of which we called siyaman. Carefully prepared Bible Services for these occasions will not only console the bereaved and help the dead but also provide opportunity for teaching Christian doctrine and growth in the faith of participants. RESOLUTION-33. The parish worship committee shall Christianize the many good folk practices concerning the dead and the bereaved especially during wake, by means of Bible Services and prayer sessions organized by its members. R-34. In order to move classification of church funeral rites, there shall be no more “dapit-at-hatid”; and that the Diocese Commission on Worship shall prepare an adapted ritual that will do away with all semblances of categorization. CHAPTER X THE CELEBRATION OF THE WORD OF GOD 32.The celebration of the Word of God without a sacraments is called Bible Services. In general Bible Services is a means to prepare for sacramental celebration.42 The Council says that it is advisable that a Bible Service is preferred to Eucharist celebration, especially in places where people do not yet appreciate the Eucharist for lack of adequate preparation and where a priest cannot be present.43 33.The importance of Bible Service (or Penitential Services when the theme of celebration is penance) is becoming more and more apparent in parochial situations. The need for training lay ministers for this kind of para-liturgical celebrations is obvious. RESOLUTION-35. Bible Service with or without Holy Communion shall be held on Sundays in places where priest are unable to go, presided over by trained lay minister. R-36. Penitential Services (Bible Services with theme of penance) shall be regularly celebrated on schedule in the parishes, in small communities and in catechism classes, in order to strengthen the virtue of penance and to prepare remotely for sacramental reconciliation. R-37. The priest shall conscientiously and assiduously guide with sound doctrine and direction the many Bible and prayer groups being formed in parishes. CHAPTER XI POPULAR DEVOTIONS 34.Public celebrations of the Paschal Mystery is an outward expression of the Church in a locality. The people of God assemble in order to celebrate the goodness of god to mankind manifested in the death and resurrection of his Incarnate Son. This is official worship or Liturgy. But the people have also their popular devotions, which the Church approved. Moreover, just as they have private lives to live, they too have private devotions. 35.The most popular devotions among the faithful is their novena to the Saints. Our churches are filled with people either for liturgical services or for novenas to the saints. The distinctions between liturgical celebration and devotional practices must be made clear to the faithful. But even these non-liturgical practices must lead to Christ and his paschal mystery.44 Novenas to the Saints cannot take the place of liturgical celebration; moreover, former must be nourish by the latter.45 36.The private devotions of the people are manifested by the religious objects they carry in their person. Scapular appears to be popular among the faithful of diocese, followed by religious medals in general rosaries; they have also crucifixes, agnus dei, cordon and relics. The faithful of our diocese make use of these religious objects not so much as talisman or anting-anting, but only as signs of devotion and as pledge of temporal and spiritual blessings, These religious objects are also used as distinctive signs of membership in different religious associations. RESOLUTIONS-38. The distinction between liturgical and non-liturgical popular devotions shall be made clear to the faithful; hence, novenas should not be incorporated into the Mass. R-39. Since the non-liturgical practices must lead to Christ and His Paschal Mystery and must be nourished by it, the Diocesan Commission on Worship shall find ways and means to educate the people in order in order that popular in order that popular novenas lead them to Christ. R-40. When there is a solemn blessing of any objects or place, a reading of the Bible and homily concerning the meaning of the act shall be given as much as possible by the minister for the growth of the faith of the faithful, pending the publication of the new Benedictional or Book of blessings. CHAPTER XII THE PLACE OF LITURGICAL CELEBRATION 37. The arrangement of the place of Liturgical celebration should follow the principles laid down in the General Instruction on the Roman Missal. 46 The most important part of the place of celebration or the church is the space where the people of God is Gathered to celebrate the mysteries of Christ. The center of the church is the altar on which the sacrifice of Christ is sacramentally actualized and the Ambo Lectern from which the World of God is preached to the people. It should be first of all suited to the celebration of the Paschal Tritium which is the paradigm of all liturgical celebration throughout the years. 38. Our churches in the diocese according to post Vatican II liturgical document should be simple and noble but not ostentatiously magnificent. Church décor should bear reference to the paschal mystery and instruct the faithful and not become mere decorations inside or outside the church. “There should be too many such images, lest they distract the people’s attention from the ceremonies.”47 39. Among parishes in the Diocese, Tayabas has the greatest number of images inside the church (48 images), Sariaya comes next with 32 images, Atimonan and Tiaong follow with 24 images, each. The Cathedral has 17 images, Dolores 14, Malinao 13, Guamaca, Lucban, Mauban with 12 each, Catanauan 11, Alabat, Malicboy Mulunay, Pagbilao, San Narciso, Padre Burgos 10 each, Buenavista9, Plaridel, San Vicente, San Francisco 8 each Lucasan7, San Isidro, San Antonio, Panaon 6 each, Holy Rosary, Iyam, Red V, Sampaloc 5 each, Calauag, Guinayangan, Hondagua, Lopez 4 each, Ilasan, Cababay, Calumpang 3 each, Agdangan Cotta 2 each Univesity site 1. R-42. In the church there shall be “not more than one image of any particular saint”, and there shall “nor be too many such images” and “those which are there ought to conform to correct order of prominence” (according to the litany proposed in the litany of the saints”) R-43. In churches of Spanish origin have preserved interior, recent additional images which go against the special architectonic of the place shall be removed. R-44. In the churches of post Spanish origin, the ideal number of images for perpetual exposition includes the following: one image of the Lord, plus the Blessed Virgin and another image of the Patron Saint, plus the Stations of the Cross. When there are images others than those mentioned above and these cannot be removed for other reason or another, this Synod recommends that from now on no additional images be exposed for public veneration. R-45. There shall be in the church. Only one altar to signify the unity of sacrifice and one ambo for the Word of God to signify unity of the word of God, and only one tabernacle. A simple lectern at a less prominent place may be had for the one use of the commentator. R-46. An image of mediocre artistic quality shall not be exposed in the church for public veneration. R-47. As much possible there shall be in the church in chapel of the Bless Sacrament. R-48. If space and fund are available, a funeral chapel shall be constructed adjacent to or near the church in order that the not too Christian practices during wakes may be eliminated. CHAPTER XIII LITURGICAL SIGNIFICANCE OF TRADIONAL RELIGIOUS PRACTICES 40. In the Diocese of Lucena as in other diocese of the Philippines we still find traditional religious practices which came to us from the time of Spanish missionaries of Frailes. These practices can be considered the audio-visual aids the Frailes devised in order to make the liturgical rites in Latin understandable to the people. Even if the Liturgy in those times was highly clerical, the missionaries tried to make the faithful participate in the celebration in a meaningful way. But since the Tridentine Liturgy was untouchable, all the audio-visual aids introduced by the Friles were mostly confined to the periphery of Liturgy. They were meant, however, to make the official liturgical ceremonies understood by the faithful. 41. The traditional religious practices in our Diocese can be grouped into two types: (1) The Holy Week religious practices, and (2) Marian religious practices. The Holy Week religious practices include Hosannahan during the processing commemorating the triumphal entry of Jesus in Jerusalem, Estasyon Heneral around the town, Procession of Passion Scenes on Holy Thursday and Good Friday, Visita Iglesias on Holy Thursday, Sinakulo, Salubong, at the dawn of Easter Sunday and Buhusan ng Tubig on Easter Sunday (at least in two parishes). In two towns of the diocese they have Centurion, which is version Marinduque’s Morion. 42. Devotional practices to the Blessed Mother are generally held in May and October. Other devotions in May are the Santa Cruzan and the San Isidro Pahiyas at Pabitin. 43. These traditional practices have religious and liturgical meaning which though obscure though the passage of time can be recovered, so that they can become again powerful means of teaching and growth in faith of the people. The Church must act at one these traditional practices with Liturgy; otherwise, they will become mere tourist attraction. RESOLUTION-49. The parish pastoral council shall make a thorough study of all religious folk practices in the parish, complete with slides/pictures and sound scores as much possible, that will serve as materials for further studies to be undertaken by the Diocesan Commission on Worship in order to recover their liturgical significance. R-50. The parish pastoral council and the parish worship committee shall devise ways and means to regulate traditional fold religious practices and prevent their becoming mere tourist attractions and perhaps becoming mundane and superstitious, in co-operation with the civil authorities. CHAPTER XIV THE LUCENA DIOCESAN COMMISSION ON WORSHIP AND PARISH WOSRHIP COMMITTEES 44. Sacrosanctum Concilium decreed that “every diocese is to have a commission on the sacred liturgy, uder the direction of the bishop, for promoting the liturgical apostolate”. 48 In the Diocese of Lucena the Worship Commission has acquired a name, Diocesan Liturgical Service-Lucena (DLS-Lucena), because of the services which it has been giving the parishes for the past four years. The DLS-Lucena has been providing Sunday missalette, PATNUBAY, and a monthly liturgical guide called UGNAYAN SA LITURHIA. 45. The faithful and the priests have been greatly benefited by these publications and wish that the office continue the work. 46. The first apostolate performed by the DLS-Lucena was to give three-day seminar in all the parishes of the Diocese. Together with the Music Commission and with the help of the seminarians of St. Alphonsus School of Theology, DLS-Lucena has started liturgical renewal in the diocese. RESOLUTION-51. The LDCW shall be headed by the Diocesan Director of the Worship with the Worship Committee of the Diocesan Council of the Laity (DCL). R-52. The Commission of Worship shall have: 1) a sub-commission on sacred and liturgical arts 2) a sub-commission on the preservation of historical and artistic monuments and on the establishment and care of the diocesan museum. R-53. The LDCW shall study, plan supervise, regulate, in short, manage the entire Christian life celebration (worship) program of the diocese in harmony with other pastoral activities of the Local Church under the direction of the Bishop. R-54. The LDCW, moreover, shall create a program for the ongoing liturgical formation in the diocese. R-55. The LDCW shall also promote studies and necessary experiments whenever there is a question of adaptation to be proposed to the CBCP or Holy See. SPECIAL RESOLUTION: R-63. all semblances of classification or categorization in the celebration of all sacraments, as regards church fees, shall be moved.

_________________ NOTES: 1.Contemporary authors consider this three acts as the elements of celebration. Cf. for example Henri J. Nouwen, Creative Ministry, (New York 1971) pp. 90-108; Juan Mateos, Beyond Conventional Christianity (Manila: EAPI, 1974) pp. 253-337. Also Let Everyone Celebrate, Guidelines and Principles for Liturgical Celebrations – particularly with the handicapped, (Washington ICEL 1976), passin. 2.Cf. Heb. 13-8. 3.Cf. Sacrosanctum Concilium. The Constitution on the Saced Liturgy, (4 December 1963), (henceforth S.C.), nn. 5, 6, 7, 8, 47. In this paragraphs the Constitution puts the Paschal Mystery to the fore, as suffering –death and resurrection-glorification even around which the Church’s activities gravitate. 4.Cf. S.C., nn. 5, 47, 61, 104, 107; inter oecomenici. Nstruction on the Proper Implementation of the Constitution on the Sacred Liturgy, (S.C.R., 26 September 1964), n. 6 Lumen Gentium, Dogmatic Constitution of the Church, (Vatican II, 12 November 1964), n. 11. 5.Cf. S.C., n. 5 par. B: “… in redeeming mankind and giving perfect glory of God He achieved his task principally by the paschal mystery of His Blessed Passion, resurrection from the dead and glorious ascesion, whereby ‘dying , he destroyed our death, and rising restored our life’ (Easter Preface, Roman Missal).” 6.Cf. S.C., n. 48.;see also, Cor. 15:28. 7.Cf. Lumen Gentium, n. 7: Eucharisticum Mysterium, Instruction on the Worship of the Eucharistic Mystery, (S.C.R., 25 May 1967). Introduction, C, I; S.C., n. 102. 8.Cf.S.C., n. 7, par d; n. 59. 9.Cf. S.C., n. 59; Cf. also Thomas Merton, Life and Holiness (New York, 1964), p.61. 10.Cf. Vatican ii Roman Missal Eucharistic Prayers II & III. 11.Cf. S.C., n. 2. 12.Ibid., n. 7 par. c; n. 26 13.Ibid. n. 7 par. c. 14.Ibid. n. 7 par. c. 15.Ibid., n. 48; Euch. Mysterium, Chp. 1. H. 16.Cf. S.C., n. 14, par. c. 17. Ibid., n. 41. 17.Cf. Eucharisticum Mysterium, Chapter II, E. 18.Using the alternative text or availing oneself of the many options provided for the Rites is a means to a foster actives participation. See for instance the General Instruction on the roman Missal, nn. 10-15, 313-325; Ordo celebrandi Matrimonium, 13-14; Ordo Penitentiae, n. 40; Rites of anointing and Pastoral Care for the sick(ICEL, 1974) nn. 19.Cf. Cf. Eucharisticum Mysterium, nn. 6, 7, 8; Ecclesiae Sanctae. For Implementing the Decree: On the Up-To-Date Renewal of religious Life, Paul VI ( August 1966) nn. 47-48. 20.Cf.S.C., 106; The Roman Calendar. Text and Commentary, (ICFL, 1975), n. 4, p.5. 21.Cf. Eucharisticum Mysterium, n. 29; See also Decree on the Ministry and lifeeof Priests, n. 13. 22.The so-called “Misa de Tres” is no longer accepted by the reformed Liturgy. The solemnity of the Mass is determined by the greater or the lesser participation of the faithful, manifested in singing or the lack of it, and not in any other external things such as decorations or the number of candles lighted. Df. Musicam Sacram (Instruction on Music in the Liturgy, S.C.R., March 1967), nn. 11, 16, 27. 23.Cf. S.C., nn. 57-58, Celebrae Semper (Decree on concelebration and Communion under Both Species, S.C.R, 7 March 1965); In celebration missae (Declaration on Concelebration, S.C.W., 7 August 1972). 24.In celebration missae, n. 1., Vatican Council II Documents Ed. Austin Flannery O.P., The Liturgical Press, Collegenille Minnesota, 1975, (henceforth this edition will be cited as Vatican I-Flannery), p. 223. 25.Cf. Let everyone Celebrate, op. cit., 17: “the dynamic elan of celebration might be represented as an arrow, or the needle of the compass. It indicates the direction we were to take and orients us in space; by means of it we find the right road. Thus a celebration indicates the orientation of the assembly and its members, not only during the celebration but more widely in the history of the human race and in the Univers before, after and always.” 26.Cf. S.C. n. 30; Musician Sacram, . 15. 27.Musician Sacram. N. 16. 28.Priests as well as the faithful should endeavor to make the celebration dyanamic. Feedbacks from the Synodal Commitees show that the priests themselves sometimes hinder active participation. See also par 6 of this document. 29.Cf. S.c. n. 55; Eucharisticum Mysterium, n. 16. 30.Cf. S.C. loc. Cit.; cf. Ecclesiae Semper; See Sacramental Communione (Instruction on the extension of the Faculty to Administer Holy Communion under Both Kinds, 5. S.C.D.W.; 29 June 1970), Vatican II-Flannery, pp. 206 ff. 31.To emphasize this intimate relationship is the main purpose of the Instruction Eucharistic Mysterium of 25 may 1967. See Vatican II-Flannery, pp.100 ff. 32. Eucharistic Sacramentum,n. 5, Vatican II Flannery, p. 243; See also Eucharistium Mysterium, n. 48. 33.Cf. Eucharisticum Mysterium. Chapter II, the Various Forms of Worship of the Blessed Sacrament. 34.This is the content of the baptismal vows from the beginning Cf. la Tradition Apostolique de Saint Hippolyte. (Essai de reconstitution par Dom Bernard Botte, O.S.B. Munster Westfallen, 1963)p. 46; De Traditione baptsimi sancti. 35.Cf. Rite of Penance (St. Paul Publications, Pasay City, Philippines 1976) pp. 8-9. 36.Cf. Ugnayan sa Liturhia (Official Organ of the Lucena Diocesan Commission on Worship, Lucena City). Vol. 1-No. 3 (1975)p. 7. 37.Cf. Rite of Penance, op. cit., p. 11: “la order that this sacrament of healing may truly achieve its purpose among Christ’s faithful, it must take root in their whole lives and move them to more fervent service of God and neigthbor.” 38.Cf. Liturgical information of the Philippines on Filipino Wedding Rite. 39.The New Rite for the Anointing has a new perspective gleaned from its title: Ordo unctionis informorum eorumque pastoralis curse. 40.This is the perspective of the New funeral rites. Cf. “Ang Liturhia para sa Paglilibibing,” Ugnayan sa Liturhia (Vol. III-No. 10-11 /1978/, pp.228-232). 41.Cf. Inter Oecumenici (instruction on the Proper Implementation of the Constitution on the Sacred Liturgy, S.C.R., 26 September 1964), n. 37-39. Cf. rite of Penance, nn. 36-37. 42.Cf. Actio Pastoralis Ecclesiae (Instruction on Masses for Special Groups, S.C.D>W. 15 May 1969), n. 1. 43.Cf. S.C., n. 12-13. 44.Loc. Cit. 45.This Instruction carries much of the principles to be followed as regards the place of Liturgical Celebration. Matters discussed by this Synod are meant to be given emphasis. 46.General Instruction on the Roman Missal,, n. 278, Vatican II-Flannery, p.193 47.Cf.S.C., n. 45.
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