Ryan Tristan O.

Digan Philo 2 Fundamental Liturgy September 13, 2019

Reflection on:
Pastoral Liturgy; Shepherding God’s Flock by Fr. Anscar J. Chupongco, OSB

In summary:

This book, Pastoral Liturgy; Shepherding God’s Flock of Fr. Anscar was completed and published
after his death in 2013. Thanks to Fr. Genaro Diwa, who took the initiative to finish this book. According to
Fr. Diwa, this book was written out of Fr. Anscar’s increasing worry and concern about what is happening
in the liturgical scene in the Philippines. In response to the invitation of the Vatican II, which Fr. Anscar
understood as a pastoral council, he believed that liturgy should be celebrated and lived as a source of
nourishment for God’s flock. Thus, for him, the Sacrosanctum Concilium serves as the new guiding light in
our liturgical life today as a Church and if there are discontentment within the Church regarding liturgy, it
should not be blamed to the council but rather to some people’s misunderstanding of its implementation
and to people who choose to cater to their own agenda and preferences.

In the words of the Bishop of Ipil, the Most Reverend Julius Tonel, who himself is a liturgist, “He
(Fr. Anscar) vigorously exhorts us to pursue with ‘zeal the promotion and restoration of the sacred liturgy’
(SC, 43).” Bishop Tonel considered this book as a compendium of Fr. Anscar’s vision and mission of liturgy
for the Philippine Church. Furthermore, he said that this book truly is a treasure for bishops, priests and
lay ministers as well as catechists, religious values teachers, and for anyone who care for liturgy and desire
to live it fully.

Chapter 1 talks about the Vatican II as a pastoral council. Here, Fr. Anscar cited thirteen passages
from the Constitution on the Liturgy that he thought should merit our attention. One of the emphasis of
those passages is the role of pastors in ensuring the full and active participation of the faithful in the
celebration of the liturgy. Furthermore, it stresses also the involvement of those who take part in the
preparation of the sacred liturgy.

Because of the Vatican II, the four-hundred-year-old liturgy of the Mass was modified as a response
to the signs of times. With the goal for an active and full participation of the faithful, the council fathers
agreed to translate the Latin tradition of the Mass into the vernacular or to the local languages and dialects
of people. One of the reasons for the approval was the inspiration coming from the experience of Pentecost
where the Holy Spirit gifted the people to speak and understand other languages.

It was the late Pope John XXIII who called for the convention of an ecumenical council which was
inspired solely by a concern for the good of souls. The Aggiornamento or the updating of Church structures
was his legacy as a Pope. Aggiornamento was not just about “living with the times,” but it meant dialogue
with the reality to serve the present needs of the faithful. It is pastoral; it is shepherding Chrits’s flock. The
liturgy, as one of the concerns of the said council, needs to adapt to our time in order to be pastorally
effective. “It is the source for achieving in the most effective way possible human sanctification and God’s
glorification, the end to which all the Church’s other activities are directed” (SC, 10).

Adaptations and accommodations were clearly defined. Adaptations was left to the discretion of
the Conference of Bishops while accommodations are just temporary modifications due to pastoral reasons.
The revision of Tridentine books was not a piecemeal process. From 1968 to 1992, there were able to
revised twenty-eight liturgical books including the Rite of Ordination, the Rite of Marriage, the Roman
Missal, among others. Accordingly, under the leadership of Pope Paul VI, the work of reform included not
only revision but also introduction and reintroduction of certain liturgical elements and practices that were
judged to be pastorally beneficial.
 The adaptations made by the Catholic Bishops Conference of the Philippines was also cited in this
book. It made mention about some of the approved adaptations by the CBCP such as those related to the
Posture of the Assembly, Scriptural Readings, Profession of Faith, Memorial Acclamation, Sacred Vessels,
Sacred Vestments and others such as the celebration of the Misa de Aguinaldo (Simbang Gabi) and the
Encuentro (Salubong).

There are three ways to translate the typical edition of liturgical books. The first one is through
dynamic equivalence, then the second one is through formal correspondence or literal translation and lastly,
the combination of both, dynamic equivalence for the sake of intelligibility and formal correspondence for
the sake of doctrinal accuracy. Fr. Anscar also made mention in his book his observation on the gesture of
some dioceses in kneeling after the Sanctus and rising only after the Great Amen even if the memorial
acclamation was sung. He said that this is the practice in the typical edition but this was not the one
approved by the CBCP base on what the Constitution of the Liturgy regards as the particular ritual of a
local Church. Fr. Anscar stressed that the Holy See produces the typical edition and sends it to the
conferences of bishops so that they will use it as model to craft their particular ritual, however, as he had
observed, the Philippine bishops during that time seemed to disregard their duty to adapt the Roman Missal
to our own local context.

Another example that he cited is the rubrics of the 2010 English Missal. He observed that since the
Latin original edition does not give alternative texts to invite the assembly for the penitential act, the English
edition just simply followed it. Whereas the 1973 version has more option to include the needs of the
pastor’s community or assembly. Fr. Anscar was deeply concerned that this might lead to priest forgetting
his pastoral duty.

In chapter two, Fr. Anscar discussed what active participation means. In the thinking of the council,
according to Fr. Anscar, the most effective way for the faithful to avail themselves of the spiritual benefits
of the liturgy is through full and active participation. The council fathers stressed the importance of such
for consideration in the revision of the rites of sacramentals (SC, 79). This active participation is not
expected from the lay faithful simply because of their attendance in the liturgical celebrations but this is
attached to us by virtue of our baptism.

The role of the assembly was also discussed in this chapter. Accordingly, the assembly should
acclaim, respond, and sing and to perform actions and gestures as indicated in the liturgical books. On the
other hand, the role of the pastor is to catechize the faithful about the meaning of the words they say and
the ritual actions they perform. Thus, Fr. Anscar explained how catechesis of liturgy can be a moving
experience especially for those who are newly baptized. That is why, St. John Paul II had issued a warning
that, “Sacramental life is impoverished and very soon turns into hollow ritualism if it is not based on serious
knowledge of the meaning of the sacraments.” Fr. Anscar added that it is therefore important that catechists
and those who preside the liturgy should possess adequate knowledge of the liturgy.

The constitution of the Liturgy also explained the ministerial functions exercised by servers,
readers, commentators, and members of the choir. According to Fr. Anscar, the ministers should discharge
their functions well with the sincere devotion and decorum demanded by so exalted a ministry and rightly
expected of them by God’s people. Fr. Anscar described the historical background of the different ministries
before the publication of Pope Paul VI’s Motu propio Ministeria quaedam in 1972. There were two major
categories of ministries in the Latin Church, namely, the major orders which consists of subdiaconate,
diaconate, and presbyterate and the minor orders which is consisted of the offices of porter, reader,
exorcist, and acolyte. The minor orders were regarded as preparatory steps to the prebyterate.

Part of chapter two was the discussion on Women in the Liturgy. Fr. Anscar explained it well their
role and the reasons behind why some of the dioceses in the Philippines do not allow altar servers who are
girls. In the old times, women were just allowed to read as lectors outside the ambo or outside the
sanctuary but today, part of the revisions made is to allow them now to read in the sanctuary.
 Chapter three talks about intelligible language and rites. Fr. Anscar was able to traced the
background of how the reform of the liturgy came into being. He made mention of certain people such as
Dom Lambert Beauduin, the monks of Beuron and Maria Laach in Germany, Odo Casel, Romano Guardini
among others – these were people that somehow became instrumental and had served as inspiration in
convening the Vatican Council II and thereby producing the Constitution on the Liturgy, Sacrosanctum
Concilium.

In this chapter, Fr. Anscar cited some of the problems with regards to translations of the liturgical
rites. First is on the response after the priest utter the words, “the Lord be with you.” The response which
is, “Et Cum Spiritu Tuo,” according to him was not biblical but rather takes its inspiration from the Hellenistic
concept of three levels of human beings. Second, that the word, “Pro Multis” or “for all” was not based on
the actual Latin text that says, “for many.” And lastly, the Collect for the Immaculate Conception on
December 8 that contains a somehow confusing phrase saying, “we, too, may be cleansed and admitted
into your presence.” This is suggesting that the Virgin Mother Mary was cleansed of her sins where in fact,
our faith dictates us that she was preserved from any impurities.

Rubrical Norms is the focused of discussion in chapter four. The first part says that not all ideas of
protestants are harmful to the Church. In fact, some of Martin Luther’s ideas were later on adopted by the
Vatican Council II such as the priesthood of the laity and the power of God’s word their rightful place in
the Church. Pope Paul V issued a warning, however, to those who attempt to change or modify anything
in the liturgy to secure the essential elements of the liturgy. Those who undermine the rubrics are deemed
to be disregarding also the Church’s authority, the unity of the Roman Liturgy, and the doctrine that some
rubrics safeguarded. For a correct and dignified celebration of the liturgy, it is therefore important the one
observes the rubrics.

The word rubrics has no other meaning aside from the fact that it is printed in red color. It denotes
instructions or directions on how each section of the liturgy is to be performed. However, we must be
careful also not reach the point of what they call, “rubricism.” It is when celebrant’s attention was fully
engaged by the servile performance of every rubrical detail. Here, the there is a tendency to be too rigid
in complying the rubrics to the extent of forgetting the prayer aspect of the liturgy. He added that,
“obsession with rubrics could be damaging.”

Part of chapter four’s discussion was the presentation of Rubrics and Theology, Rubrics and Culture,
and Rubrics and Pastoral Care. The last part of this chapter cited the two main causes of liturgical abuses,
namely, the “false sense of liberty,” and “the ignorance of the nature and norms of the liturgy. Furthermore,
Fr. Anscar also listed some 35 more significant delicts and abuses recorded by the instruction such as not
celebrating the liturgy of the word immediately before the liturgy of the Eucharist and in a different place,
mixing of non-consecrated hosts to consecrated hosts, not respecting the liturgical color of the day,
breaking of consecrated bread by lay persons, insertion of unauthorized memorial acclamations, not using
the required vesture or wearing simply a stole over religious habit or cassock – these among others are
some of the liturgical abuses cited by Fr. Anscar.

In chapter five, Fr. Anscar discussed about sound tradition and legitimate progress. The
introduction of this chapter says that the council was not embarrassed to admit that in the liturgy certain
traditions have not been sound and beneficial. It further says that, no less than the Constitution confesses
that, “with the passage of time certain features have crept into the rites of the sacraments and sacramental
that have made their nature and purpose less clear to the people of today, hence some changes have
become necessary as adaptations to the needs of our own times.”

Three very important matter that was stated in this chapter is that part of the Constitution that
revises the Liturgical Rites. It says that, “regulation of the sacred liturgy depends solely on the authority of
the Church, that is, on the Apostolic See and, as laws may determine, on the bishop,” “in virtue of power
conceded by the law, the regulation of the liturgy within certain defined belongs also to various kinds of
competent territorial bodies of bishops legitimately established,” and lastly, “therefore no other person,
even if he be a priest, may add, remove or change anything in the liturgy on his own authority.”

Fr. Anscar stressed the point that, if it is through participation in the liturgy that the Christian
people gain access to Christ and experience grace, then the liturgy has to be participative. It has to involve
their whole person, their senses, their intellect, their understanding, and their spirit. Therefore, one of the
significant changes that happened during the Vatican Council II was the position of the presiding minister
or the priest while celebrating the Holy Eucharist. Prior to Vatican II, the priest would stand facing the altar
only while the congregation can do their devotions even if there is still a mass being celebrated inside the
Church. After Vatican II, it was changed so that people can participate and thereby understand what is
happening during the celebration. Inculturation, liturgy commissions and national liturgical commission
were also discussed by the author in this book.

Chapter six talks about the Observance of Sunday. It is the Lord’s Day and it plays a significant
role in the spiritual life of Christians. The author, Fr. Anscar mentioned that, Sunday is the day when the
faithful experience more profoundly what it means to be Church. Here, he cited his experience in Western
Samoa sometime in 1990’s. According to him, during Sundays, people would really dress in white each
carrying the Bible process to the Churches for the Sunday service. Cooking was done on Saturday and
travel was restricted. Family meals and afternoon rest were part of Sunday observance, and people return
to Church for the evening service.

So what is so special on Sunday? It is the day when our Lord Jesus Christ has been risen from the
dead, thus, the Constitution on the Liturgy exhorts that Sunday, the Day of the Lord, “should be proposed
to the devotion of the faithful.”

Liturgical Space and Furnishings is discussed in chapter seven. It is in this council that the definition
of the Church was once again clarified from the old concept of being a building into the new concept as
people. The Church is the people of God.

Lastly, chapter Eight discusses about Popular Devotions. The book cited the Constitution on the
Liturgy (art. 13) that says, “Popular devotions of the Christian people are to be highly endorsed, provided
they accord with the laws and norms of the Church, above all when they are ordered by the Apostolic See…
But these devotions should be so fashioned that they harmonize with the liturgical seasons, accord with
the sacred liturgy, are in some way derived from it, and lead the people to it, since, in fact, the liturgy by
its very nature far surpasses any of them.”

The book made mention of some of the popular religious activities in the Philippines such as the
Panunuluyan during Christmas eve which dramatizes the Filipino value of hospitality, the Visita Iglesia which
is done during Holy Thursday and is considered to be the Philippines’ most impressive and touching
expression of Eucharistic devotion, and the Pasyon on Good Friday where the readings are being chanted.

Here, I would like to cite the last part of chapter Eight that says, “Popular devotions continue to
be for Filipinos as source and expression of Christian Faith. Liturgy and popular devotions are two ways by
which people have access to the Divine. It will do us well to have traits popular religiosity influence our
celebration of the Liturgy so that our Filipino Liturgy may be more relevant to our people. But at the end
of it all, the challenge is that liturgy and popular devotions be translated in the faith and way of life of the
faithful.

The book of Fr. Anscar ended with the conclusion chapter that asked the question, “what, then, is
Pastoral Liturgy?” The answer as stated is, “Pastoral liturgy is the liturgy celebrated by the shepherd for
his flock. In the performance of his sacred task, he does not conduct himself as a master of ceremonies or
a rubrics expert whose overriding preoccupation is valid, licit, and ordered celebration. These, too, the
pastor will not ignore, but they are not his chief concern. He knows that he will be answerable to the Church
regarding issues of what is liturgical and what is unliturgical. But again, these are not his gauge for pastoral
liturgy. His gauge is the salus animarum of his flock.”

Furthermore, the book stressed the importance of what is it to be a shepherd. It is important for
pastors to reflect on the following question: “did the people hear and understand something of what was
read from Sacred Scriptures, of what he delivered in the homily, of the prayers he recited, and of the
symbols and gestures he and they performed?” According to Fr. Anscar as it is written in the conclusion of
the book, “His (the pastors) chief concern is that the hearts of the people burn within them as Christ speaks
to them from the ambo, and that they recognize his presence in the breaking of the bread, in the assembly,
and in the person of their shepherd. His prayer is that the people will leave the Church enriched in faith,
with a little more hope in their hearts, and with greater zeal to do good to others.”

Finally, it says: “Pastoral liturgy is the liturgy of the Good Shepherd. It is not enough that pastors
know the psalm of the Good Shepherd; it is not enough that they preach about Christian doctrine on faith
and morals. In the liturgy, pastors preach about the person of the Good Shepherd. As Pope Benedict XVI
so aptly reminds us, Christianity is not primarily about doctrine but about the person of Jesus Christ.
Pastoral liturgy is about personal relationship with him. This person the pastor should know with the
intimacy of one who is no longer a servant but a friend.”

As a Reflection:

This book for me is very enlightening especially on matters of liturgy. There were questions that I
had before in mind that now has been given a well-sounded answer from the Scriptures and from the
Church’s Sacred Documents. However, while reflecting on the issues that was raised by Fr. Anscar, I could
not help but feel sad also about what is happening to the liturgy in the Philippines as it is being practiced
by some clergy.

I just realized that there is a clear guideline coming from the Church’s Fathers and even from the
Council Fathers to avoid confusions and thereby avoid also the liturgical abuses usually committed by
priests and even by lay leaders. However, there are still a lot of priests who are so comfortable in not taking
measures to address these abuses and it made me wonder why they are not keen into such issues.

Personally, one of the reasons why I entered the seminary is the inspiration that I got from a lot
of priests in our local church or in our archdiocese. However, unlike the usual inspiration, mine is an
inspiration of frustrations. Yes, I am frustrated with some priests who seem to take the celebration of the
Holy Eucharist for granted. Taking into an example my former Parish Priest. He has been a priest for 33
years now but I could not remember a time when he celebrated the Mass with much preparation. He tends
to repeat the words he would say during his homilies and worst thing is that they are not grounded or
based on the readings of the day but more on the unnecessary things elsewhere. There was never a homily
that he did not reprimand or humiliate lay leaders of our parish. Sometimes, he would crack a joke. Although
his jokes are practical, but it was never catechetical.

The example I have cited regarding my former Parish Priest is just one of the so many sad
experiences that I had with the clergy not only of our archdiocese but even of the other dioceses. Yes, it
made me sad. That is why I said, I was inspired; I was inspired to try entering the seminary with the hope
and fervor that I would be trained and formed not only to be a kind priest but a good one at that. I am
just so thankful that I was accepted in this seminary because I can see it from my almost two years of stay
here that the formation this seminary is giving to its seminarians would indeed lead me to the kind of priest
that I would want to become and hopefully, that is also the kind of priest that Christ would want me to be
in the future.