Archbishop Jesus Dosado of Ozamis on liturgical terrorists and hijackers

Looking back, some of the culprits for me for the gradual loss of the true reform of the liturgy were the so-called “liturgists” who were more like technicians and choreographers rather than pure students of liturgy.

They had a peculiar affinity for refined liturgical celebrations coupled with disdain for the old rites and devotions. Unfortunately, some bishops, not pure students of liturgy either, gave in to their terrorist proclivities.

A search for creativity and community were dominant projects in “reform-minded” Catholic circles in the 1960s and beyond. In itself, this might not have been bad. But the philosophy that the community was god, and that “God” was not fully “God” without the community was the source of ideas that have done most damage to the Church.

This secular notion of community made its way into the liturgy to gradually supplant the inherited Christian tradition.

These self-appointed arbiters of the reform were, and I hate to say this, liturgical hijackers who deprived ordinary parishioners – and bewildered pastors – of their right to the normative worship of their own Church. Hence, there was the need for a reform of the reform

read more: UCANews

National Meeting of Filipino Diocesan Directors of Liturgy: liturgical inculturation and women lay ministers

NATIONAL MEETING OF DIOCESAN DIRECTORS OF LITURGY
SILVER JUBILEE STATEMENT
September 13-16, 2010
Manila

Peace!

We, the delegates to the 25th National Meeting of Diocesan Directors of Liturgy (NMDDL), raise our hearts and voices in thanksgiving to Jesus Christ, the Leitourgos of divine worship. For twenty-five years, NMDDL has been a consistent instrument of the continuing liturgical formation of diocesan directors of liturgy. It has created closer ties among the directors and has promoted better coordination between the Episcopal Commission on Liturgy and the diocesan commissions in the implementation of the liturgical reform of Vatican II.

As we look back with gratitude at what NMDDL has accomplished, we look forward to what remains to be done so that the liturgy will become more vibrantly the source and summit of the Church’s life in the Philippines. Hence, we recommend attention in the future meetings to topics like the following:

1. The Use of the Vernacular. While we respect the option to use Latin and celebrate the Tridentine liturgy, we uphold the use of the vernacular in our parishes and communities and recommend translations that faithfully reflect both the spiritual doctrine of the texts and the linguistic patterns of our vernacular languages.
2. Spirituality of Liturgy. Active participation is one of the many blessings Vatican II has bestowed on our parishes and communities. We wish to remind ourselves, however, that active participation should lead to deeper spiritual encounter with Christ and the Church. Hence our liturgical celebrations should foster the necessary environment of prayer and awe in the presence of the divine mysteries, excluding those expressions that trivialize the sacred celebration.
3. Liturgical Inculturation. The interest in recent times to revive the Tridentine Liturgy should not draw the attention, especially of the Church leaders, from the unfinished agenda of liturgical inculturation. We are of the persuasion that liturgical renewal, as envisioned by the Constitution on Liturgy of Vatican II, entails liturgical inculturation and that our rich cultural heritage has much to offer to make the Roman liturgy truly Filipino.
4. Liturgical Studies. Sound tradition and legitimate progress are key phrases that express the program of liturgical reform. It is consequently necessary to study the history and theology of the liturgy, be familiar with culture, and be imbued with liturgical spirituality and pastoral zeal for the Church. We, therefore, recommend that those involved in liturgy, particularly the clergy, should be sent by their bishops or superiors to enroll in academic institutions that specialize in liturgical studies.
5. Lay Ministers. Our parishes and communities are blessed with numerous and worthy lay liturgical ministers. However, some dioceses in the Philippines still reserve to male persons ministries like serving at the altar and leading Sunday celebrations in the absence of a priest. We believe that we should encourage the ministry of women where it is allowed by universal law.

1. Liturgy Newsletter. Part of continuing liturgical formation of diocesan directors and their collaborators is liturgical information. We request the Episcopal Commission on Liturgy to publish and disseminate regularly through newsletter, in print or by electronic media, recent liturgical norms, guidelines, and other pertinent information on the liturgy.

As we celebrate the 25th anniversary of NMDDL, we recall the visionary initiative of Archbishop Jesus Dosado who, together with Fr. Camilo Marivoet, CICM, and Fr. James Meehan, SJ, established and promoted the annual meeting. We are in their debt. Likewise,  we remember with gratitude the dioceses that have generously hosted NMDDL and the speakers that shared their liturgical expertise with us. Lastly, we thank His Eminence Gaudencio B. Cardinal Rosales of the Archdiocese of Manila for hosting NMDDL at this significant year of its existence.

That in all things God may be glorified!

monkshobbit:

Here are my comments:

1. Filipinos are Latin-Rite Catholics and they have heard Latin mass for three centuries.  Latin, therefore,  is a legitimate part of the Filipino culture.  So this language must be equally promoted at least together with other languages.
2. I like the statement “liturgical celebrations should foster the necessary environment of prayer and awe in the presence of the divine mysteries, excluding those expressions that trivialize the sacred celebration.”
3. I think the best place for inculturation is not in the mass but in the celebrations outside the mass: Pasyon, salubong, procession, novenas, etc.  Our ancestors have done this kind of inculturation before.
4. Instead of the phrases “sound tradition” and “legitimate progress”, I would prefer the battle cry of the religious clergy who were assigned here in the 16th century: “Let there be no innovations!”  We preserve the Roman liturgy (1962) and send the clergy to schools where the Roman liturgy is studied in fidelity to Catholic tradition in order to progress in their understanding of the liturgy–a liturgy handed down to us to preserve and cherish and not a liturgy that we can mold according to our image and likeness as Filipinos.
5. Lay ministers and altar servers should be reserved to men.  Once we allow women to distribute the Body of Christ, we would be conditioning their minds that years from now they would also become priests who will offer the Holy Sacrifice of the Mass–which will never happen.

Archbishop Jesus A. Dosado’s catechesis on Humanae Vitae: Kissinger Memorandum, Population Commission, and the Reproductive Health Bill

In his series of catechesis on the Humanae Vitae of Pope Paul VI, Ozamiz Archbishop Jesus A. Dosado, CM outlined the history behind the reproductive health bill :

1. Henry Kissinger authored in 1965 the National Security Study Memorandum No. 200 mandating the creation and funding of massive population control programs in 13 countries identified as having high population levels and growth rates. The Philippines was one of these 13 countries.
2. President Marcos signed Presidential Decree No. 79 which created the Population Commission to spearhead an aggressive national population control program.  POPCOM was to be the office for the flow of funds from three principal funding agencies: the World Bank, the United Nations Fund for Population Activities and the United States Agency for International Development. The Asian Development Bank subsequently became a significant player.
3. A National Family Planning Office was created in the Department of Health. Two major private institutions were also created to support the government program: the University Of The Philippines ‘ Population Institute and the Population Center Foundation, which augmented the program with research utilization capability.
4. As the program moved along, bilateral funding from Japan, Australia, Canada and a few European countries, and project funding from private agencies supplemented the population war chest.
5. POPCOM evolved to be a powerful mini-Cabinet formed among Trustees representing major government players in population control, namely, Health, Labor, Local Governments, Finance, Social Welfare and Economic Development. The objective of POPCOM is to reduce the growth rate and level of population to what it believed to be manageable, conducive to “sustainable development.” This level and rate were determined by external agencies like the Population Council based in New York.
   
6. Present population controversy between the church and the government backed up by International Development/ Funding Agencies.  With this standoff, there was no other way to achieve this in a country whose population was significantly Roman Catholic except to aggressively promote modern artificial family planning methods.  “That is the purpose of the recurring RH Bills.” Dosado concluded.

Source: Wendell Talibong, Ozamiz prelate reiterates stand on RH Bill in RP (Ozamiz City, CPCP News, March 20, 2009). 

Note: I rearranged the material.

Archbishop Jesus A. Dosado of Ozamiz City: his writings on Summorum Pontificum and the Tridentine Mass

Archbishop Dosado has been pictured as an opponent of the traditional latin mass.  But a survey of the titles of his writings on this mass reveals his deep knowledge of Benedict XVI’s thoughts on the liturgy and his desire to implement them in his diocese. “I always pride myself in being one of the first to read and implement directions and directives from the Holy See,” Archbishop Dosado said.

Here is the list of his writings from CBCP News:

1. February 28, 2007: Direction of the Eucharist, Do not remember the date Rumor that the “Latin” Mass will be restored
2. After Summorum Pontificum: The veil and the return of the Mass of Pope John XXIII
3. After Summorum Pontificum: Explanation of the Motu Proprio
4. July 11, 2007: Comparison between the Novus Ordo and the Mass of John XXIII
5. July 11, 2007: Pope Benedict and the return of the Latin Mass
6. August 1, 2007: Mass of John XXIII part of our identity
7. August 7, 2007: Explanation of the Mass of John XXIII and the Mass of Paul VI.
8. August 8, 2007: Further Explanation of the Masses of John XXIII and Paul VI
9. August 16, 2007: To restore the dignity of the celebration of the Mass, the purpose of Pope Benedict the Sixteenth for the Summorun Pontificum
10. August 29, 2007: Further comparison between the Masses of John XXIII and Paul VI
11. September 5, 2007: So-called objections against the old style of celebrating the Mass
12. November 11, 2007: Liturgical Music; December 26, 2007
13. The Pope Benedict the Sixteenth on Gregorian Chant
14. December 31, 2007: Vatican II, Liturgical language and Gregorian Chant
15. January 9, 2008: Liturgical Music and Gregorian Chant
16. February 12, 2008: Catholic Identity and Latin; March 9, 2008: The direction of the Eucharist -1
17. March 16, 2008: The direction of the Eucharist – 2; April 22, 2008: Candles on the altar.
18. May 25, 2008:Church Renewal, purpose of Summorum Pontificum.
19. December 8, 2008: Pope Benedict the Sixteenth and old liturgical vestments
20. Catechesis at any time: Mutual enrichment between the two forms.

I hope somebody can send me the bishop’s actual writings in Cebuano and their translations for posting in this blog.

Archbishop Dosado said that he is waiting for a request from a stable group of Latin mass parishioners and he will grant them their request.  So to the Latin Mass lovers in Ozamiz City, ask and you shall receive, seek and you shall find, knock and the door shall be opened to you.

Archbishop Jesus Dosado denies restricting the Traditional Latin Mass in the Archdiocese of Ozamiz, Philippines

“Archbishop of Ozamiz, Msgr. jesus Dosado, declared that no TLM can be celebrated in his archdiocese without his permission,” wrote an Una Voce member Carlos Palad.

Palad told UCA News on April 16 that he based his assertion on a news brief in the March 16-29 issue of the Philippine bishops’ CBCP Monitor. Titled “Archbishop warns vs ‘unauthorized’ Latin Mass,” the report said Ozamiz archdiocese has issued a warning to its Catholics that “any Latin Mass is deemed illegal without the consent of the Ozamiz Archbishop Jesus Dosado.”

. . .

The archbishop clarified his stand in the recent interview. “I do not forbid (TLM) here,” he said. “If people ask me for that, it is my obligation as a bishop to provide them a priest.” He acknowledged only having SSPX priests saying Mass in his archdiocese. Even though Pope Benedict on Jan. 21 lifted the excommunication of SSPX bishops, he said, priests of the society “can say Mass validly, but not licitly.”

Archbishop Jesus Dosado of Ozamiz, vice chairman of the Philippine bishops’ Commission on Liturgy, says the comment posted on rorate-caeli.blogspot could have stemmed from his refusal years ago to allow a priest of the Society of Saint Pius X (SSPX) to say Mass in his archdiocese.

“I said ‘no way’ not because of the Latin Mass, but because there was something irregular in the ordination of this priest,” the Vincentian archbishop explained in a telephone interview from Ozamiz, 770 kilometers southeast of Manila.

***

Source:  Union of Catholic Asian News (UCAN).  See Rorate Caeli for comments.